ALBERT R. MANN LIBRARY New York State Colleges OF Agriculture and Home Economics AT Cornell University Cornell University Library BL 80.085 Vestiges of the spirit-history of man. 3 1924 014 Oil 112 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924014011112 VESTIGES OP THE SPIRIT-HISTORY OF MAN. S. F. DUNLAP, MEMBEE OP THE AMEKIOAN OEXENTAI. SOCIETY, NEW HAVEN. " I caosed blind hopes to dwell within them." jEsohylub, rvomethem Bound. NEW YOEK: D. APPLETON AND COMPANT, 346 & 848 EEOADWAT. 1858. Entered according to Act of Congress, in the year 1858, 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 thing. From the beginning it came forth from God, and was uttered in the philosophies of great tea-chers 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 syfetems, one cultus growing out of another. Thought grows like a plant, ^ew 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 up-on. 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. 38Y) in reference to reading Hebrew without the vowel-points. These are not to be used in reading He^brew proper names in this work. Corrections and additions will be found in the Errata. IV PEEFACE. The author most prominently referred to in this treatise is Movers, Phonizier, Vol. I. Movers is authority among scholars : his work bears the highest reputation. Eeference has also been made to Eoth, Lassen, Weber, and other prom- inent Sanskrit scholars ; Eawlinson, Spiegel, Haug, students of the Old-Persian ; Seyffarth, Lepsius, and TJhlemann, 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, Von Tschudi, Schoolcraft, Squier, Stevens, Gallatin, Prescott, Larenaudiere, Lord Kingsborough, La Croix, Adair, the Dacotah Grammar, " Mounds of the Mississippi Valley," &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 Version and the Septuagint, ed. Tischendorff. In compiling the brief account of Buddhist doctrines ia the last two chapters, the following works have been used : Duncker's Geschichte des Alterthums ; Wuttke, Geschichte des Heidenthums, Vol. 2 ; Burnouf, Intr. to Bouddhisrae ; Neve, feur le Bouddhisme ; Weber, Akad. Vorlesungen ; Weber, Ind. Sldzzen; Prof. Salisbury's article in the Journ. of the Am. Oriental Soc. Vol. I. ; Spence Har- dy's Eastern Monacliism, also his Manual of Buddhism, and other authorities: the reader can also examine the PEEFACE. V Lotus de la bonne loi, by Burnouf, and Koeppen's Eeli- 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 E.. A. S. for Eoyal Asiatic Society. Seyffarth's Berichtigungen &c. is quoted as Cmn- putationssysteTTi. 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 Zeus. As OrienJ:al names are sometimes spelled differently in different authors, no at- tempt has been made to establish a uniformity in tliis 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 PKEFACE. 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 usage left in ordinary type. Occasionally the article (^=Ha) 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 Eusebius, Praeparationis Evan- gelicae, Liber I., cap. Phoenicum, Paris, mdcxxtiii. 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 thi-ough the classic period of ancient philosophy and religion to the field of modem controversy. TABLE OF CONTENTS. CHAPTER PAGE I. — Spieits 1 n. — Geeat Gods 24 ni. — SUN-WOESHIP 37 rV. — FlEE-WQESHIP 104 v.— Light ' 118 VI. COSMOSOTTY 129 Vn. — Phuosopht 142 Vni. — The Logos, the Oitlt-begotteit asd the Kxera 183 IX. — Genesis and Exodus 260 X.— The Gaeden 285 XI. — Polytheism 307 Xn. — ^Beahmanism and Buddhism 320 Xm. — The 'Woei.d-eeligions 351 SPIRIT-HISTOET OF MAN. CHAPTEE 1. SPIEITS. Feom the earliest times, among all nations, man has sought to recognize his God ; to define that inscrutable Providence 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- ligious 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 to be regarded as the civilized and saving religion of mantind. Brahmanisra 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 1 2 SFIErr-HISTOET OF MAN'. 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 North Africa, Turkey, Lesser Asia, Palestine, Arabia, Mesopotamia, Persia, and even N'orthern 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 Eussian 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.' There is no 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 their spirits, and are themselves divine spirits." Songs were sung and fasts celebrated in honor of the guardian deities cf the bears in Canada.' 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, wliicli lie con- ' "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. 80. " Like man, all nature separates into body and spirit." 2 Suncker 66 • Castren, Vorl. uber Finnische Mythologie, 69, 163. • J. Mailer, 61, 1i, 15, 107, 114, 120. • J. Muller, Am. Urreligionen, TS, 91. SPIEIT8. 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 god of the south, his god of the woods, and god of the prairies ; his god of the air and god of the waters.'" " The savage has his war-god, his fire-god, and his sun-god. The child of IS'ature reveres the lovely morning-red and the zephyrs that attend the path of the sun ; ' he adores the "great star" Yenus* and other planets, the clouds, or the shining nympTis 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- land," or the stars are their lights seen in heaven.' The soul, an airy form, is borne on the wings of the wind, following 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.' The Iroquois and Algonquin tribes call the souls " shades " (otahchuk), like the Greeks and Komans.' The sunbeams are themselves the pious souls in the old Yedic ideas." ' Ellis. Polynesian Ees., toI. i. 331. ^ Introd. to the Dacotah Grammar. " Einck, 1. 50. * J. MiiUer, 53, 220; Squier, Serpent Symbol, 123. ° Weber Vorlesungen iiber Ind. Literaturgesch. 31 ; Ind. Studien, ii. 301 ; Wuttke Gesch. des Heidenthums, ii. 248. " J. Muller, 54; quotes Wied, ii. 152 ; Lafiteau, i. 406 ; Squier, Serp. Symb. f 0, quotes Wied, 360 ; Weber, Zeitschrift der Deutschen Morgenland. Gesell. vol. ix. 238 ; quotes Rigveda, vi. 5, 4, 8. ' Weber, Vorles. iiber Ind. Literaturgesch. 31 ; Weber, A Legend of- the ^atapatha Brahmana, Zeitschrift der Deutschen Morgenland. Geeell. vol. ix., 238, note. ' J. Miiller, 54. The Dacotaha call the Aurora Borealis " Old Woman." She is the goddess of war. — Schoolcraft, part iii. 48Y. " J. Miiller, Amerikanische tTrreligionen, 67. ■" Rigv. i. 9, 3, 10, in Zeitsch. d. D. M. G. ix. 248, note. 4 SPIEIT-HISTOBT 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, hy shadowy forms possessed, Simulars of the dead."— Cowpkk's Iliad, Book 24. The American aborigines believed falling stars to be divine beings.' The Greeks worshipped the stars in com- mon with the most ancient nations." The Zendavesta says, "I invoke and praise the stars, heavenly people of excel- lency.'" The stars in Charles's Wain were believed by some of the Ifew England Indians to be men hunting a bear. The Seven Stars were seven dancing Indians.* Stars, in the Arya-Hindu belief, were considered abodes of the gods, or visible forms of pious persons after death.' The Californians believe the sun, moon, morning find evening stars, to be men and women, who every evening leap into the sea, and reappear in the morning on the other side of the earth." Agni, in India, is thought to rise in the morn- 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 Eomans adored Aurora ; the Greeks, Eos ; the Dorians, Auos ; the Old Prussians, Aussra ; the Persians, Ushasina; and theYedic Hindus, Aushasa (Ushas), imperso- nations of the rosy-fingered morn. Among our Indians, the Rainbow is a spirit, who accompanies the sun. He is woi'- shipped by the Peruvians as a direct emanation from the sun. Among the Greeks, she is L-is the Messenger. The ' J. MiiUer, 64. s Esohenburg, Manual 466 ; Binck, Religion der Hellenen, i. 88. ' Kleuker's Zendav. 83. * Squier, Serp. Symbol, 71. ° Wilson's Rigv. Veda, i. 132. " J. Milller, 63. ' Wilson, Rigv. i. 248. SPiErrs. 5 Camanches worship tlie 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.' 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 as demons. So did the Grreeks. " Their term demon, in its 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 ; " also on the birthdays of the dead ; and water was 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 of gentes, lares public!, and lares that 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- ' Squier, Serp. Symbol, "70. " Friedlander, i. 92. * Psalm cvi. 28. ■" Compare Euripides, Phoenissse, 1607, 1608. ' Zeitschrift der Deutscheu Morgenl. Gesellsch., vol. ix. p. Ix. ; Duncker Geschichte des Alterthums, vol. ii. Ill; Wuttke Gesch. des Heidenthums, vol. ii. 251, 393. ' Creuzer, Symbolik, 586. 6 SPIKIT-HI6T0ET OF MAN. 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." The Indians believe in the transmigra- tion of souls, not only" into the bodies of animals, but into tne stars.' The soul is considered immortal among the Algonquins, passing from one object to another.' The Caribs believed that the insignificant and inferior souls were changed into animals.* The Phoenician deities were personified powers of Nature, which gradually came to be regarded as beings " considered human," until at last Euhemeidsm 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 carriei-s of 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.° The religion of the first inhabitants of India consisted in the worehip of local deities, some supposed to be benevolent, some malevolent. Tliey 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 ' J. MuUer, 140, 160. » J. MuUer, 209, 67 ' Schoolcraft, Indian Tribes, i. 88 ; J. Mailer, Geschichte der Amerikan. Urreligionen, 66, et passim. * J. MuUer, 209. ' Movers Phonizier, i. 157. • Allen's India, 426. SPIEIT8. 7 wero thought to haye. the power of assisting their friends and injuring their enemies. Thus able to interfere at pleasure in human aflfairs, they became objects of great anxiety.' The Father-Genii possess wonderful powers; they bless and protect the pious, bestow possessions and wealth ; they resemble the heavenly bands who help the 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 tbe pure men, of the men of the Old Law and the New Law, the Fravashis of my ancestors, and the Fravashi of my soul." ' The Persians venerated rivers, trees, mountains, berds of the resurrection, stars, spii-its, 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 worsbip of the stars is the worship of the Fravashis, or Feruers. The Fravashis are souls, and are stars also. " All the otber 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 hodi/, a Fravasbi, witb like essence, is manifest," * (mit gleicher Essenz ist offenbar.) All the stars are con- sidered metamorphosed Indians, by the inhabitants of the Caribbean Islands and the Patagonians." The Hindus believed the stars to be spirits called Gan- dharvas and considered to be heavenly choristers." At the close of the year, during the last five days, the Persians celebrated the " Festival of All Souls." On these five in- ' AUen'a India, 361. ' Begleitende Heifer der Goiter bei Ihren Werken wie die Feruer der Zend sage. Roth. 4 D. M. G. 428. ' 2 Duncker, Bl5. So, in the New Testament, we find, " I will say to my soul : Soul, thou hast many good things," etc. — Luke xii. 19. * Spiegel Die Lehre Ton der unendlicheu Zeit. Zeitschrift der D. M. G. 1851 . Minokhired S. 343. Paris MS. » J. MuUer, 256, 220. ' 1 Weber, Ind. Stud. 196, 224. Milman's Nala, p. 122. 8 spiEir-msTOET of bOlN. 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 spirits, and they must be invoked with prayers, — customs which have evidently the same origin as the banquets of the dead among the Hindus.' 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 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 supeiior 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 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 in)to the air, and is carried about for a time by the winds. 4-t l^st it is supposed to arrive at the Kainakaki, a sort of elysium. * In Ellis's Polynesian ^Researches, the name of a spirit is " varua," which means a " god " like- wise. " "y arua ino " are the bad spirits. Oramatuas tiis, "spirits o!f the dead," were greatly feared by the islanders.' Among the Old Persians the bad spirits were, in part, spirits of the dead." Some of the Indians of our Southern States believed the higher regions above inhabited by good spirits, ' 2 Dunoker, S11, 378. " J. MuUer, 86, 647. ' Canon of Shun. Shu King, book ii., Chinese Repository. * Hale, 99. ' Ellis, vol. i. 834, 335. " J. Mailer, 209. . SPIEITS. 9 called "Nana ishtohooUo." The evil spirits, "Nana ook- proose," were supposed to possess the dark regions of the west.' 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.' In Tahiti, the dead are elevated to the rank of gods, and the " First man" (the 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.* Throughout the spirit-realm the same spirits are both good and hostile, or they are divided into those 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 as inferior powers and ministers to benefit mankind." The 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 difi'erently : " When the stars were brought forth they approved me, All my angels with a loud voice." ' In Homer, the same gods are favorable or hostile to dif- ferent persons; but there is no formal division into good 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 ; although the angels work evil.' ' Adair, 43, 57, 80, 81. ° Weber, Ind. Studion, 31. ' J. Milller, 135. * J. MiiUer, 72. ' J. MuUer, 151. ' De Wette, Bibl. Dogm. i. 146. ' De Wette, Bibl. Dogm. 82. ° Job xxxviii. 1. ' De Wette, Bibl. Dogm. i. 82. 10 SPIErr-HISTOET OF MAir. The ancient Irisli -worshipped the eun, moon, stars, and the winds ; ' 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 [ndians worship the fire, the sun, the elements, and in- Qumerable other spirits.' The Peruvians, Mexicans, Ro- mans, Greeks, Assyrians, Arabs, Hindus, Babylonians, Tartars, Persians, Massagetse, Egyptians, and Hebrews, idored the sun. The primitive Magian religion was the wor- 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 thei 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."' "And suddenly there was with the angel a multitude of the heavenly host praising God." ' " Take heed that ye despise not these little jnes ; for I say unto you, that in heaven their angels do ilways behold the face of my Father which is in heaven." ° ■' Notwithstanding, in this rejoice not that the spirits are 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- • Vallaacey, Essay on the Celtic Language, 61, 68. ' Schoolcraft, i. 38, et passim. » Heeren's Asia, vol. ii. 190. « Judges, V. 20. ' Luke ii. 13. « Matthew xviii. 10. ' Luke X. 20. SPIEITS. 11 BUS perceived m his spirit that they so reasoned within themselves." ' " For BO the Spirit of the Theban seer Informed me." " " For when they rise from the dead, they neither marry nor are given in marriage, but are as the angels which are in heaven." ' " The chariots of God are twenty thousand ; thousands of angels." * " And it shall come to pass iu that day, that the Lord shall punish the host of the High Ones that are on high, and the kings of the earth upon the earth.' "The stars are not pure in His sight."' "His angels he charged with folly." ' " Who maketh His angels spirits." (Winds.) " Then a spirit passed before my face." ° Ovid says in his Metamorphoses, " that no region might be destitute of its pecuUa/r animated beings, the stars and forms of the gods possess the tract of heaven." " Human figures were sculptured by the Assyrians, having stars upon their heads." The same are foimd in Egypt, representing the twenty-four hours of the day." Others have a huge star 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." " "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 » Mark ii. 8. ' Odyssey, xxiii. 251. ' Mark xii. 25. • Ps. Ixviii. IT. ' Isaiah xxir. 21. ' Job xxt. 5. ' Job iv. 18. » Job iv. 15. " 1 Metam. p. 'J. Eiley. " Layard's Nineveh voL L " Champollion Egypte, p. 131. " Gesenius, Jesaia, vol. ii. 529. " Prescott's Mexico, i. 121. 12 SPIEIT-HISTOET OF MAIf. them the risings of the stwrs and their settmgs, hard to be discerned.'" So, in the opening of the tragedy of Agamem- non by ^schylus, 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 ^ther." 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 Aroturus with his sons ? Knowest thou the ordinances of the heayens ?' Let them be for signs, and for seasons, and for days, and years.' The Mexicans regulated their festivals by the Pleiades.* The Polynesians determined their two seasons by this constellation. " Matarii i nia," " Pleiades above," " 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 Ouzco to the stars, and especially to Yenus and the Pleiades.' In India, the Maruts, the Kudras, the Kibhus, 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." In the Vedas, the Manes are called "the fathers" (pitris), and Yama, an old ' ^schylus, Prometheus bound, 454 — 457 " Noyes, Job, p. 198. Jjb xxxviii. 81. 82. 88. Munk, 424. ° 1 Genesis, 14. * Prescott 146. Mexique 29. ° Ellis, Polynes. Ees. i. ST. ' J. Miiller, p. 54. Squier,Serp. Symb. 69. ' Lacroix, TTnirers pitt., Perou, p. 370. = Wuttke, Gesch. des Held., p. 668. ' 4 Kuhu's Zeitsoh.fiir Vergleiohende Sprachforschung, p. 116. SPIEIT8. 13 sungod or firegod, is their king. Yama was the "first man," like Manu.' " Agnj zertriimmere nicht die heilige Schale, Die lieb den Gottem und den hehren Tatern ; " " Geli' bin, geh' bin, auf jenen alten P£iden, Auf denen unsre Vater heimgegangen ; Gott Varuna und Yama soUst Du schauen, Die beiden Konige, die Spendentrinker. Geh' zu den Vatem, weile dort bei Tama.'" 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 Eomans, Babylonians and Greeks, and their idols were thought to speak after the manner of the ancient Greek pythonesses.' The flight of birds, especially vultures, was ominous among the American savages, as amongst the ancient Italians.* "So sang the birds in the branches to Sigurd, after he had destroyed Fafni, what yet remained for him to do.'" " Fataque vocales praemonuisse boves. " " In Italy genies were supposed to reside in the mid air, where the tempests have their origin.' All the Sabellians, but especially the Marsians, practised divination : prin- cipally from the flight of birds.' " The seer, the feeder of birds, revolving in ear and thoughts, without the use of fire, the oracular birds with unerring art." ° ' Miiller, Todtenbestattung, D. M. G., toI. ix., page xxi. — 4 Kuhn 101. ' Miiller Todtenbestattung, D. M. G. vol. 9. ix. xiv. ' Univers pitt. 311, 372, 376 ; Prescott, Peru, i., 106 ; Ezekiel xxi. 21 ; D'Orbigny, I'homrae Americain, i. 303. • J. Muller, p. 84. 278. ; D'Orbigny, L'homme Americain, i. p. 303. ' Jacob Grimm, TJrsprung der Sprache, p. 14. • Tibull. ii. 5. 78. ' Italic ancienne, p. 386. ' Niebuhr'a Bome. Am. ed. i. 71. • jEschylus, Septem contra Tbebas, line 24 — 26. 14 SPIEIT-HISTOET OF MAN. " Nor does bird send forth the notes of propitious omen." » rhe "fifty races of birds, sharp-darting, divine," are men- tioned in the old Persian sacred books.' Gods were among our Indians thought to reside in the upper currents of the atmosphere.' " And the pure .ffither, highway of the feathered race." * Birds which dart lightning from their eyes are the children of Thunder.' The bird belongs to " the Heavenly " as one of them ; he raises himself by superhuman power above the earth, and is lost in the realm of the invisible.' Hence the In- dian conception of the Deity manifesting himself in the form of a bird.' " 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, 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 he causes rain." ' Other Indians ascribe the thunder to a great white cock in heaven." 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- drew, and was seen no more." According to the Minitan-ee ' Antigone, line 1020. ' Tagna. Kleuker, vol. i, p. 129, Note, et passim; • Schoolcraft, part i. p. 33. * jEschylus, Prometheus, 280. ° J. MuUer, p. 91. Schoolcraft, Algic Res. li. 114. « J. Miiller, p. 120. ' J. MuUer, 61, 68, 64, 111, 120, 121. " J. Miiller, 120; Chateaubriand, i. 192. ' J. MuUer, 120. '» Ibid. 121; Heckewelder, 627. " J. Miiller, 121, quotes Elemm, ii. 166, 160; Schoolcraft, Wigwam, 202, etc., etc. SPtEITS. 15 version of this myth, the Bird had a red eye, which refers to the Sim ; he dived under, and himself brought the earth up.' Baal (the Sun) was represented with the wings and tail of a dove, to show the association with Mylitta." Compare the Oi-phic idea of Zeus as Eros or Cupid ; also Noah's dove with the doves of Mylitta (Venus), 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 the Egyptians and Assyrians, hawk-headed divinities were those of the first order. " God is he that hath the head of a hawk."* The winged Sphynx resembles the Greek Gryphon, which is evidently an Eastern symbol, connected with Apollo (the Sun).* 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 eagle.' " Serosch is holy, one of the four Heaven-birds : Corosh, radiant with light, far-seeing, intelligent, pui-e, ex- cellent, speaking Heaven's language." ' " I invoke the five 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 Lore (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." " > J. MiiUer, p. 121 » Layard's Nineveh, 449. ' John i. 32. ' Layard's Nineveh, p. 458 ; Movers Phonizier, vol. i. p. 68, 59. » Layard, p. 459. ' Dunker, vol. ii. p. 386. ' Serosh-Yesht. Kleuker i. 145. Serosh, "the god of obedience, shows the law to the 1 Keshvara of the earth." Corosh — ^the Eaven; the Carrion Crow. " Kleuker, 129. * -^^es, 768-772. 16 SPIEIT-HISTOET OF MAN. J. Miiller says of our Indians that in all things they re- cognized a divine Spirit, except in living 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 stai's of the Milky Way are the road to it. Among the Apalaches and Natchez, the sun is the abode only of the souls of the l:(rave.'' The Comanches believe the Indian paradise is situated beyond the sun.' The Mexicans prayed to their chief god, "We beseech thee that those whom thou lettest die in this war, may be received with love and honor in the dwelli/ng of the Sim; that they may be gathered to the heroes (mentioned by name) who have 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, birds of brilliant plumage, lions, or jaguars.' " It is mani- fest that between the periods of Homer and Pindar a great change of opinions took place, which could not have been efl'ected at once, but must have been produced by the efi'orts 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. 650, 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 ' J. MuUer, "73. ' J. MuUer, 72, 63. » Schoolcraft, ii. 225. * J. Miiller, 620. ' Unirers pitt. Mexique, 25. spntrrB. 17 of the Blessed." ' The Hindus believed that those who fell in battle went to Indra's heaven, where was light a thousand times more brilliant than the sun. Those who died in bed, the women and servants went to Jama in the shades below.' The nations of Northern Europe be- lieved that the beautiful maids of Odin conducted the souls of fallen heroes to Valhalla. 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 the distinguished migrate into the stars." Our Indians believe that spirits or gods abide in animals. The more primitive the Nature- worship, the more 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 true of the snake and the opossum among the Nat- 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 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 ' See K. 0. MuUer, Lit. Anc. Greece, 230, 232. ' Duncker, ii. 68, 69. Inde, 196. ' J. MuUer, 61, 66. * J. Miiller, 120, 59 ff. ' J. MuUer, 123. * Ellis, Polynesian Res., vol. i. 225, 329 ; Univers pitt. Mexique, Guatemala et Perou, 371, S11. 2 18 SPIEIT-HISTOET 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, Moon, Stars, Thunder and Lightning are of the animate, or living gender.' The Mexican gender distinguishes rational beings from irrational animals and inanimate objects. " In the nouns of inanimate things the plural is the same as the singular, such excepted as are 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, all inanimate masses, works of 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 Eiirope 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 ol 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, ' Schoolcraft, u. 866 ' American Ethnol. Soc. i. 216. 8PIEITS. 19 because the American tribes were not, generally speaking, civilized. Eanke, 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 tilled with a multitude of independent tribes. We see them settled round the Medi- teiTanean, 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 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 North America, we have the almost infinite variety of distinct tribes, speaking different languages. Mexico was filled with distinct nations having different dialects. The A^tec armies were incessantly occupied in attacking " a multitude of petty States," some unconquered, and others ' Niebuhr's Rome, Am. ed., vol. i. p. 49. 20 BPIRIT-mSTOBT OF MAN. endeavoring to shake off the yoke.' Tlie Mexican gres chiefs or nobles exercised complete territorial jurisdictioi each in his own district ; they raised taxes, and followed th standard of the monarch in war with forces proportional to the extent of their domain, and many paid tribute to th king as their legitimate sovereign. All this resembles th ancient state of things among the tributary peoples of Asis In Guatemala, according to Juarros, the number of natior alities and languages was greater than in any other part c the New World. The number of different peojjles exceed that of the languages.'' In South Amei-ica, in the kingdor of Quito, in its narrowest acceptation, two hundred am fifty-two nations existed, with as many dialects, which hav been divided into forty-three distinct separate languages The nations, dialects and languages to the south, toward Ouzco, were hardly less numerous." "The Indian languages generally have few words or evet roots in corrmion, except when they belong to some "grea family. The Apaches may be taken as an example. The;; extend from Texas to the Colorado of California, swallow ing up many tribes with which they were not siipposed t( have any relationship, until affinities were discovered ii their languages. Professor "W. "W. Tm-ner, to whom I sen a few words of the Apache language, .... discoverec striking affinities between 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 tlie Ian 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 resemhlance can he t/racea in the wordrstoclc of the Indian la/nguages. This charao terisUc, I cam safely say, applies to the group of languagei on the Pacific as well as on the Atlantic side of Nortl » Uniyers pitt. Mexique, p. 21. ' Buschmann, pp. 130, 131. • Von Tachudi, Grammar of the Kechua language. SPIEITS. 21 America?'''' Mr. Gallatin says: "Taking into view the words or vocabularies alone, although seventy-three tribes (east of the Eocky Mountains, within the United States and the British possessions) were found speaking dialects so far differing that they cannot he vm,derstooA without an inter- preter hy the Indians of other ta-ibes, 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.' The investigation of the languages of the Indians east of the Kocky 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 substantially the same.° " Mr. Gallatin has found in N'orth America alone thirty-seven families of tongues, comprising more than one hundred dialects." * 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. Von 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 > Jobn R. Bartlett, Nov. 25th, 1854. ' Jour. Am. Ethnol. See, vol. i. p. 2. = Notes, etc., p. 10 ; Squier's Serp. Symb., p. 26. ' Indigenous Races of the Earth, p. 82. 22 SPIEIT-HISTOET OF MAN. language, wliicli only a close and thorougli examination cai trace back to its source.' It is important, while showing that the primitive organ ization of mankind was that of tribes, speaking differen tongues, to notice in this connection certain characteristic common to all primitive languages, which are evidences o the simple and unphilosophical mode of thought of the earl^ peoples. " Crude and primitive languages are redundant ii grammatical forms." " " In general it may be observed that ii the lapse of ages, from the time that the progress of languag( can be observed, grammatical forms, such as the signs o: cases, moods and tenses, have never been increased ii number, but have been constantly diminishing." " Th( luxuriance of the grammatical forms which we perceive ir the Greek, cannot have been of late introduction, but musi be referred to the earliest period of the language." ° Jacot Gi'imm says, " the state of language- in the first period can not be called one of perfection, for it lives nearly a life of plants, in which high gifts of the soul still slumber, or arc but half wakened. The word-material pushes forth rap- idly and close together like blades of grass." * ISTot 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.' " The genius of the American languages, like that of the Sanskrit, Greek and the Germanic tongues, permits a great number of ideas in a single word." " ' Von Tsohudi, Grammar of the Keohua Spraohe. ' Schoolcraft, vol. ii., 342. = K. 0. Miiller, Hist. Greek Literature, 5. • Ursprung der Spraohe, 46, 4,1. ' See Von Tschudl, Grammar, passim. » Larenaudifcre, Univers pitt. Mexique, 49, b. SPIRITS. 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 m one long word. It is a constant effort to speak of objects in growps^ or rather to find a single word to express two or three ideas, where we should use one word for each. These well-known aggl/utinated forins 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- 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. ■ Schoolcraft, ii., 342. ' 1 Am. Ethnol. Soc, 242. CHAPTEE II TUB GEEAT GODS. The great number of the Nature-gods is gradually in- creased by abstractions which are borrowed from ethical and social relations, and to which divine powers, a personal existence and agency are attributed.' From the spirits of Natural objects and phenomena, it is an easy step to spirits which preside over substances, as the deities of com, 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, 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.' 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 ' Weber, Akadem. Vorles., 4. ' J. Muller, 98. * EUis, Polynes. Res., 333. THE GKEAT GODS. 25 an army passes, a god of cannon, and gods of the gate, be- sides ghosts of faithful statesmen, scholars, etc' 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 la/ws, he conceives a Being working and re- vealing himself in them.'' Spirits govern the elements and the seasons. The people of Western Europe considered Kronos to be Winter, Aphrodite Summer, and Persephone Spring.' The American Indians worshipped the Earth as the mother of all things.* " Khodos (Rhodes), the daughter of Aphrodite, bride of the Sun,"* Erde, the Earth, Gothic Airtho, Aritimis,' the Scandinavian Earth-goddess Jord, the Old-Persian deity Armaiti, the Earth, the Sanskrit Araraati, Acal, Ocol, Col (Coelus), " Acalus and Calus names of the Cretan Talus " ' (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),' Ab,° the old god Av, the Oscan god Ev, love, levo, (leuoj)," Evi-us (Bacchus), Aphaia, (Artemis," the E-arth) Apia (the Earth), Kronos " the beaming Sun" (Krona, a sunbeam in Phoenician, Karan, in Hebrew " to shjne," Kamon, in Arabic " a sunbeam," ") Zeus (Sens ?) god of JEther and the storms, the old god Asius in Asia Minor, " the Spartan Sios" (Zeus), the Old Testament Aishi (Baal =Jehova),'° the Assyrian "As," father of the gods,'" " lasius ' Martin's China. ' J. Muller, hi, 254, 361. ' Plutarch, de Is. et Os., btix. * J. Muller, 56 ; Tanner, 203, in Muller. " Pindar, Olymp. Tii. 25. " Bonaldspn's Varronianus, 37. ' American Encycl. Art. Talus. Movers, i. 381. » Movers, i. 368. Jacob Grimm, Trans. Berlin Akad. 1845, 197. • J. Brandis, 40, 100. '° Movers, i. 128. " Donaldson's Pindar, 351. " Kinck, i. 40. " Hosea, ii. 16. (18.) " Rawlinson, Journal Eoyal Asiatic Soc, vol. xii. 426. 26 SPIKIT-HISTOET OF MAIJ. (Bacchus), the husband of Ceres," ' Smun (Esmun), Apol- lo, "Summanus (Pluto), god of the nightly lightnings," Amanus or Omanus, the Sun in Pontus and Cappadocia, Amon, god of light and fire, lapetos, the Titan, Phut or Ptah (Vulcan), Cannes, "Slrjv, Ani, Ina (the Sun in Sans- krit), Anu," Jj]olus, Boreas, and Eudra, " the rushing storm- blast," Adan, Cdin, Adonis, Inachus, the Phrygian Anna- kofe, Enoch, Asar, Asarac, Ahura, Dagon, Dakan, Agni " the four-eyed Hindu fire-god " (Ignis), Am, Ami, Aum, Cm, Aoum," Aoymis, lama, loma, lom (day), Yima, Jamadagni, Saad, the Arab god, Seth, the god of the "Sethites," Seth-Typhon (Moloch, Pluto), Sol-Typhon*= " Apop, the brother of Sol," ' Abobas (Adonis), Phoibos, Papains (Zeus), " Apellon, the fighter,"^ Abel,' Abelios, the Sun in Crete,°Babelios, the Sun in Pamphylia,° ApoUo, 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 fi'om 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- ' Heslod. Theog. OYO. Compare the Hebrew names lesaias, lesaiah, IsMah, Ishiaho, 1 Chron.xii. 6. lesus, Asiah (in the Cabbala), and lasiaho (loshua). Jeremiah xxxvii.. ' Bopp, Berlin. Akad. 1838, 194 ; Brandis, 80. See also Zeitschrift d. D. M. G. viii. 696. ' AjuoBs. Plut. de Is. cap. 9. Herodot. ii. 42. * Movers, i. 800. * Kenrick, ii. 354 ; Morers, i. 399. ° MuUer's Dorians, Book ii., oh. 6. §. 6 ; Donaldson's Varron. 37 ; Rinck, i. 176. ' The Phoenicians and Syrians call Saturn (Klronoa) El and Bel and Bolaten. Movers, i. oh. 8. 256. Damasoius in Photius, 843. ' Jatob Grimm, Trans. Berlin Akad. 1845, 197 • Ibid. THE GEEAT GODB. 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, a stone was observed to be a tutelary deity." Tlie Arabs 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 Eomans possessed.' The Manitus of the visible objects of Nature, or of natural phenomena, are considered so united with tlie material ap- pearance, as to form one being, like soul and body.^ " If the spirits are sometimes looked upon as without a visible form, yet their appearance and revelation are connected 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 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 ia Cam- pania as an ox with a human head, and Oben-Ka is said to be Ammon-Ka.'' Eawlinson reads Aben; Aban is Pan.' 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." ' " 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." ' " No man ie with us ; see, Elohim is witness. Behold this heap, and behold the ' Intr. to Dacotah Gram. ' Unirera pitt. Perou, TY. " Tarts 4, 5, vol. v., Bunsen, .Egypt's Stelle, 326. * J. MuUer, 92. ' J. MuUer, 95. " 1 Sam. vii. 11, 12. '' Movers, i. 373, 326 ; Hunter Babylonier, p. 27 ; Bononi, p. 78 ; Journal Eoyal Asiatic Soc. 15, Part 1, p. xvii. ; Christian Examiner, July, 1856, p. 95. " " Quem posui statuam," Version of Sebastian Schmid. " Gen. xxxT. 13, 14, Version Schmid. 28 SPIEIT-HISTOET OF MAS. statue (statuam)." • , The adoption of the human form in images is a more advanced conception. The human form symbolizes the superiority of man's nature over the rest of creation, and^ 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, at first, were greatly displeased on seeing such images.'' 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 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 ? " * Erom 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 tlie 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.' ' Gen. xxxii. 50, 61, Schmid's Version. ' Mover's Fhonizier, i. 181, et passim. ' J. Muller, 96. • J. MiiUer, 15. ' J. MiiUer, 104, "75, 91. THE GREAT GODS. 29 The Great Spirit is a spirit like any other ; lie wears all the peciiliarities 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 JSTature, 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.' The Greenlanders worshipped the Great Spirit, but did not associate the idea of a Creator with him." Northern races, like the Esquimaux and Greenlanders, know nothing of a 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." He is a Nature- god, like the other gods : a part of the many gods, primus 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. ^lEolus presides over the winds, Oceanus over the waters, Unktahe is the god of waters of the Dacotahs. In Mexico, Nahuihehecatl is ruler of the four winds. Tlaloc is tlie 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 life. These chief gods are generally of a certain number, which is fixed ; although the deities are not always the same. In Egypt the number remains the' 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 ' J. MuUer, 99. ' J. MiiUer, 104. » Ibid. 115. 116, 149. 4 Ibid. 122, 123, 125. ' Ibid. 102. " Lepsius liber den ersten agyptischen Gotterkreis, Trans. Berlin Ak. 1851. 30 SPIEIT-HISTOET 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 five great Planets, as prominent riilers over the destiny of mortals. The number twelve is the twelve moons or lunar months. " The names of these twelve ^ods often show that they were only the old deities, presiding over the elements and most im- portant circumstances of every-day life. The Mexican and 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 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 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 one system on the consolidation of the kingdom.' The number of stones of which Druidical structures con- sist is always a mysterious and sacred number, never fewer than twelve, and sometimes nineteen, tliirty, 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 God.* ' Gama, Astronomy, Chronol. and Mythol. of the ancient Mexicans, 61, 97, 98, 99, ff. Compare the thirteen snake-gods of Yucatan. MuUer, 487. " Stephens, Yucatan i.4S4; Appendix, 94. Miiller, 94. " Berl. Ak. 1851. ' Piotet, 134; Michelet, His^^. France, vol. ii. 382, quoted in Squier, Serp. Symb. 48. THE GEEAT GODS. 31 Janus is the Sun-god, or god of the year, among the Eomans. He is represented with twelve altars beneath his feet, referring to the twelve months .of the year. (He is called Ani by the Assyrians, Ion, Jan and Dionysus by the 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, doubled, Adad, Atad, Tat, Thoth, &c. The composition of Tat and An is Titcm, which name for the Sun is used by Ovid and Seneca." 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 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 Lennape have twelve highest Manitus, to whom a higher importance is attributed than to tlie 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 IVIanitu, the others to the Manitus of the sun (or day), moon, earth, fire, water, of the house, of maize, and the four quarters of the heavens.* The twelve months are, in the Zendavesta of the Per- sians and Baktrians, named after the Fravashis,' Ahura- Mazda, " the six holy immortals " (the Amesha-Qpenta), the Sun-god Mithra, the star Tistar, the Water and the Fire.' Like the months, the days also were assigned to particular ' Eschenburg, Manual, 409. ' Metam. i. 5 ; Medea, 5 ; comp. " Tithonua." * 1. Rinck, Keligion der Hellenen, 41 ; Heaiod. Theog. 424. * 3 Loskiel, 665, ff. ; Bromme, R. A. 231 ; quoted in J. Miiller, 92. ' The first month is named after the Frayashis. * Duncker, vol. ii. 376, 363, note ; Gerhard, Griech. Myth., i. 314 ; Movers, Phbnizier, vol. i. 86, 27, 255, 256, et^assim. 32 SPrEIT-HISTOET OF MAK. gods and spirits. The first seven rlays of each month were named after Ahura-Mazda and thu six Amesha-^penta — 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 'E^Bofiaio'i, 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- human dimensions, and wild and threatening aspect, each with a different weapon, stood before the temple at Talo- meko." In Central America, at Momotpmbitaj Squier found a group of twelve statues of the gods together.' The Peru- vians divided the year into twelve lunar months, each of 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, Eomans. The division of the year at Eonie came under the head of religious af- 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 to the twelve months, or signs of the Zodiac." The Hebrews, like the Chinese and Saracens prior to Mahomet, had their division intd twelve tribes, in reference probably to the sacredness of this number.' The twelve gods are found ambng 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.' The younger » Catlin, 121 ; J. Muller, 92. ' J. MoUer, 98, 92. " J. Mailer, 92. ■• Presoott, Peru, i. 126. 5 Eschenburg, 510. ' Munter, Babylonier, 13. 'J. Miiller, 93. ° Herodot. ii. 4 j Lepsius, iiber den ersten agyptischen Gotterkreis, Berlin Ak. 1851. » J. Muller, 93. • THE GEEAT 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' 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 toward 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 was 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-^penta ; 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 ^^aosha, the nineteenth to the Fravashis (souls), the twentieth to Yerethragna, the rest of the days of the mouth 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, Babylonians, Mexicans, and other nations." Of the Jewish months, Nisan or Abib, Thammiiz (Adonis), Ab, Elul, Ethanim, Bui and Adar are names of sim-gods or prominent deities. Some Old as well as New Persian names of months are also names of deities : Ab, Aban, &c. The same is true of the Koman, Greek, and Egyptian months.' The division of the great gods into seven, which is very ancient in Egypt and Palestine, probably sprung from the ' 2 Kings, xxiii. 5; Munk, Palestine, 424; Job, xxxviii. 32; Movers, i. 80, 287, 164. » 1 Kings, Tii. 23, 25, 29. ' J. Muller, 93. * Duncker, vol. ii. 366. ' With the deity-name " Bar," often found in Nineveh, the god Bar can 3 34 SPIEIT-HI8T0EY OF MAN. division into four quarters of the moon, 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, Dies Lunse. Tuesday was sacred to Tuisco, or Mars. "Wed- nesday tb Odin or Woden. Among the Romans it was the day of Mercury. Thursday was the day of Thor, Odur, Adar, Adar-melech, Dorus, Jupiter, Donar — Donnerstag, the day of the god of thimder. Friday was sacred to Freia, Aplirodite, Venus. The Egyptians assigned a day of the week to the sun, moon, and five planets, and the number 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 bullock and a ram." ' It is obvious that Balak and Balaam were priest-kings like Melchizedec, who was both priest and king in Salem. This combination of offices was found among the JSTatchez, whose caziques, called " Suns," were both chiefs and priests." The caziques of the Guaramis were called " Suns," and claimed the Sun as their father.' As the mounds of the Ameiican aborigines who inhabited alone be compared, who is occasionally named on the Egyptian monuments. In like manner we may cohipare 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. ' Movers. 240, 459. ' Kenricit, Egypt, i. 283. ° Numbers, xxiii. 1, 2. * Serp. Symb. 129. ' Ibid. 129. THE GEEAT GODS. 35 the Yalley 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 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 " 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. It is stated in " Cory's Ancient Fragments," on the a,uthority 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 planets." ' The number seven was a sacred number in the "light religions." Oi Se avfifia-^oi "Irov tov Kpovov ^EXoelfi eireKKrf^rjaav, to? av Kpoviot • ovtoi ^crav ol \ey6- fievoi airo Kpovov.' El is the leader of the other Elohim, or Elim who go by his name. " Who is like thee among the 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.^ Abraham gave Abimelech seven ewe lambs as a witness that he dug ' See Squier and Davis, Mounds of the Mississippi Valley. ' Cory, p. 15. ' Sanchoniathon, A. vi. Ensetins, p. 37. Movers, i. 256. 'l\oy -rhy Kal K(i6vov. Sanction, vii. ' Exodus, XV. 11. ' Hengstenberg, i. 2'7'7. 36 epmiT-msTOET of man. a well.' The numter seven was sacred to El (Saturn) throughout the East." "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 and Italy." = The city of Ecbatana, which was erected on or near the site of Hamadan in Al Jebel, had strong walls built in cir- 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.* A hymn was sung to Python (the Sun-Serpent) at Delphi every seventh day.' On the first and seventh of every month, the Lacedaemonians give to each of the kings a perfect animal, which is sacrificed in the temple of Apollo.' On the way from Sparta to Arca- dia, stood seven planetary columns, at which horses were offered to Helios (the Sun), as in Persia.' ' Gen. xxi. 30. 2 Movers, i. 315 ; Lepeiua, Berlin, Akad. ; Kenwick, i. 283. ' Movers' Phonizier, i. 313. ■* Beloe's Herodot. Clio, i. 149, 150. * Deane, Serpent-Worship, 89. ' Heredotus, Erato, Ivii. 214:. ' Movers, i. 61, 62. CHAPTEE III. SITN-WOESHIP. In Egypt, Atmii (Atumu, Athom, Tom) is the night- Sun ; Mentn, the day-Sun. The god iklu is "light," " bril- liance." Seb is " father of the gods," ' " Sun-worship was the earliest germ and the most general principle of the Egyp- tian mythology." ' " It was the primitive national religion of the Egyptians." " Ea was the Sun.* " Not Ammon, but Ea is the real ' king of the gods.' " ' Baal-Adon(is) was the morning-Sun." Sandan is Baal (the Sun) and Hercules.'' Shun is the Sun in Mandshu- Tartar.' A god San is read on the Assyrian monuments." Asana is the name of the Spartan Minerva, the wife of Apollo, the Sun.'° Azania is Arcadia." Zano is Juno." 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, ' Lepsiu3,Eerlm Akad. 1851, IST ; Kenrick, i. 330 ; Lepsius,Berlin Akad. 1856, 191. "Ibid. 1851, 193. " Ibid. 195. * Kenrick, i. 328. ' Lepsius, ibid. 193. " Morers, i. 227. ' MoTera, i. 458-480; Johannes Brandis,Historiache Gewinn, etc. '40. ° Bunsen, Philosophy of TTnivers. Hist., i. 356. " J. Brandis, 104. SanI-eI, an angel.-Gallaeus, 274. '° Liddell and Scott's Lexicon ; Rinck, i. 296, note, quotes Aristoph. Lysistr. 170, 989, 1251, 1256 ; see also 913, 1209. Asaan-ias, Assana, 1 Esdras vii, 54, v. " Beloe's Herodot., iv. 201, note. " Greek Lexicon. " Grimm, Berlin Akad. 1845, p. 197. ShANah, a solar " year " in Hebrew. 38 SPIBIT-HISTORY OF MAN. lanus, Janus). We have in the Bible the names Azanlah,' mi_tA, laazanlaho, ifi;3!!<:;i, written iazaniaho in Hebrew.' We have Zion, Ezion-geber, Aison the father of lason (Jason), the Sun. His " Medeia" is named among the god- desses by Hesiod." lason is probably Dionysus, who was called Amadios and' Omadios." We find Zan (Zrjv), Jupi- ter ; Zanoah' (Noah), a Hebrew proper name, and Chorazin, a compound of Kur, the Sun (Kurios, " Lord ;" the river Kur, Curus=Cyrus), and Azin (Asan) the Sun. Borsanes 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." ° Human offerings were made to the Sun even in this century.' The Natchez Indians and their affiliated tribes worshipped the Sun, to whom they erected temples and performed sacrifices. They maintained a perpetual fire,* and the chiefs claimed the Sun as their father. The Hurons also derive the descent of their chiefs from the Sun.° 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 » Nehemiah, x. 10. ' Ezekiel, viii. 11. " Theog. 992; Anthon, Art. Jason. ' Movers, 232, 234,347, 3Y2, 381. ' Joshua, XV. 34. ' J. Mailer, 68, quotes Hazard, 418; Picard, 129; Benj. Constant de la Religion, i. 348 ; Arnold, 949, after Koas Reisen xvi. 503 ; Mayer, 1811, 94. ' [" The account rests on the testimony of an eye-witness."] ' J. Mailer, 85. Fried. Schmidt, i. 846. See Schoolcraft, AlgicRes. i. 203. « J. Muller, 69, 10. " Charlevoix, 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, sim-woESHip. 39 earth.' The Peruvians offered to the Sun the blood and 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 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 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 at the bottom of the altar, and sanctified it to make reconciliation upon it. And Moses sprinkled the blood upon the altar round about. " 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 df 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 about." ' " Moreover ye shall eat no manner of blood, whether of fowl or of beast. ""Whatsoever soul eateth any manner of blood, even that soul shall be cut off from his people." ' Saran, TSeho, and others, mean " prince," " lord," " god," " sun," " ruler," etc. It Tvas etiquette to call the king " god " or " sun." It is not unlikely that Nissi in the inscription Jehova-Nissi (Exod. xTii. 15), written without vowel-points, 103 fnlT^, 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. ' Charlevoix, Nouvelle France, vi. 177, 178. ' Univers pitt. Perou, 372a. ' Journal American Ethn. Soc, i. 126, 141. J. Miiller, 476, 478. Squier's Nicaragua ; Stephens Yucatan. * Perou, 368, 369, 876. ' Leviticus, viii. 15, 19, 23, 24. « Ibid. vii. 26, 27. 40 SPIEIT-HISTOEY OF MAN. "It shall be a perpetual statute throughout all your dwellings that ye eat neither fat nor blood. All fat is the 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 life thereof.'" " If ye walk in my statutes, and keep my command- ments, and do them ; " " Then will I give you raim, in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit." ' All persons alBBiicted 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 . ' Leviticus iii. 16, 11. ' Ibid. xvii. 11, 14. ' Ibid. xxvi. 3, 4. SUN-WOESHIP. 41 a flat nose, or any thing superstitious, 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." * 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 ^schines touched at Delos on his way to E,hodes, 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 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 flre-worship are found every where, as well as traditions of an ancient wor- ship of the Sim 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 ' Leviticus xiii. ' Beloe'a Herodotus ; Clio, 187. ' Muller, 56. 42 SPIEIT-HISTOET OF MAN. like the Southern tribes, but one ruler, who dwelt upon the mound, as both priest and chief, and, at his decease, was 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 (lahoh) until those days." " And the king went to Gibeon to sacrifice there ; for that was the great High-place." " " 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, ' I am the Seer, go up before me unto the High-place. There shall meet thee three men, going up to God to Beth-El." ' " 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."* Joshua was buried in mount Ephraim.' " 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 mov/nt 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 people." ° " Adoniaho sacrificed sheep, oxen and fatted cattle, at the stone Hazoheleth, which is by the fountain of Eogel.' ' Miiller, 69. See also Squier and Davis, Mounds of the Mississippi valley, passim. ' 1 Kings, iii. 2, 4. • 1 Sam., ix. 11, 12, 19 ; x. 8. * Ibid. xii. 18. ' Judg. ii. 9. " Deut. xxxii. 49, 60. ' 1 Kings, i. 9. SUN-W0E8HIP. 43 "Even unto great Abel, whereon they set down the ark of lahoh (the Lord.) ' " Then Joshua (lahosha) built an altar unto lahoh Elohi of Israel in Mount Aibal." (in-'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 call me Aishi and no more BadliP We find also Mount Baalah (compare Allah, Elah, Elohi, Elohim, Al- ahoh, Eloah, names of " God." =) The valley of Elah (Alah).' " And the children of Israel made Baal-Berith their god." ' The Camanches worship the Great Spirit, the Sun, the Earth, and the Moon as gods." In Greece, the Pelasgi worshipped the Heaven and Earth, Sun, Moon, and Stars.' The Cherokees sometimes worshipped the Sun as male, and the Moon as female, sometimes vice versa.^ 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 particxilarly 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 Star, and also to the Seven Stars." The Virginians wor- shipped the Great Spirit as well as the Sun, Moon, and Stars." The Camanches believe that the Indian Paradise is be- yond the Sun where the Great Spirit sits and rules." The Mexicans '" and Natchez " believed that the chief place of ' 1 Sam. vi. 18. " Joshua, yiii. 30. ° Ibid. xv. 11. < 1 Sam. xvii. 2. ^ Judges, viii. 33. ' Schoolcraft, Ind. Tribes, ii. 129. ' Einck, 1. 38. « Serp. Symb., 68. » Ibid. 69. " Hackluyt, iii. 276 in Squier's Serp. Symbol. 70. " Schoolcraft, ii, 129. '' Gomera in Purchas iii. 1137, quoted in Serp. Symb., 128. " J. MiUler, 67. 44 SPIRIT-HISTOET OF MAN, glory was near the Sun. Pindar says, " Their souls she (Persephone) sends in the ninth year to the Sun of 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), who was supposed to inhabit that luminary. They consider the tliunder the Lord of Life, when he speaks in his anger." The Minitarees adored the 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- ture-writing, denoted the Great Spirit.' The symbol of Osiris was an eye. The Sun is the eye of Jove.* 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 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 Eain-god, and Chalchiucueje, his god- dess; the Fire-god Xiuhteuctli, " Master of the Tear," the Lord of Vegetation, and his goddess, Xochitli, goddess of Earth and Corn ; Mictlanteuctli and Mictlancihuatl, the god and goddess of the dead ; Centeotl," goddess of agricul- ture ; Tazi, Mother Earth ; Quetzalcoatl, Air-god and god of civilization (Culturgott), and two hundred and sixty, or ' Thren. fr. 4, ed. Boeokh, m K. 0. Miiller, Hist. Greek Lit. 230. ' Serp. Symbol, "70. ' Ibid. 71. * Maorob. Sat. ed. Bipons, 314 ;, Martianus Capella, book ii. 64 ; Nonnus ed. Marcellus Notes, 170. " Prescott's Mexico, i. 67 ff. ' " Motlier of Men." STOI-WOESHIP. 45 probably many more inferior deities.' Every month -was consecrated to some protecting deity, as among the Per- sians, Babylonians, Egyptians, etc. The Mexicans and 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 worshipped the Sun and the Moon. The Pyramids of Teotihuacan, already old when the Aztecs arrived in Mex- ico, were consecrated to the Sun and Moon. The pyramid of Cholula 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 from nothing.' In spite of the belief in Pachacamac, the Sun, as the sole visible Creator of material Nature, was the principal object of Peruvian worship.' The ancient Peru- vians worshipped the Sun as the visible image of the god Pachacamac' Manco Capac taught that the Sun was the greatest Spirit.' Among the North American Indians the Sun-god is generally the Great Spirit ; or the Great Spirit 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. » J. MiiUer, 494, 603, 506 ; Serp. Symbol, 160, 162. ' Niebuhr, i. 85. ' Prescott, i. 194. * TTnivers pitt Me^que, 200. ' Perou, 368. " P. 369. ' P. 380. ' J. Miiller, 321 " Ibid, passim, 116, 117 ; quotes Schoolcraft, "Wigwam, 303. 46 SPIEIT-HISTOKT OF MMST. 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 animate. Our very language to-day recognizes the Sun as the source of animation or existence. Sel or Asel (the Sun) is the source o'f the spirit, " Seele." " Soul" comes from " Sol." Among the nations of Mesopotamia, Syria, Palestine, and even India," the word " As " meant " Z*/e," 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. Ah is lah, Ao and lao. God tells Moses that his name is " I am" (Ahiah), a reduplication of Ah, or lah. The word As, Ah, or lah means " life," existence. The Assyrians and Persians called their chief God Asura, Ahura (Hor), " As " and Assarac' The Greek Ovpav-o<;, 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 Varuna ; compounded of the shining " Bar " of the Assyi'ians, or Var 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 sun.* According to Herodotus, the Massagetse sacrificed 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-trran-us) was god of the ' Christian Examiner for July 1846, 83 ; Journal of the Koyal Asiatic Soc, vol. xii. 427, 432. " Journal of the Am. Oriental Society, vol. iii. 324. " Kawlinson, Journal Royal Asiatic Soc, vol. xii. xiv. * J. Miiller, 117 ; Squier, Serp. Symbol, 71 ; quotes Hopkins, Houaatonic Ind,, 11. ' Kuhn's Zeitsohrift fiir 1853, 183. suN-woKsmp. 47 dead ; in very name, akin to Saturn (Sat, or Seth-Uranus). 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.' The Oreat Spirit is frequently considered sepa- rately as god of heaven, like Zeus and Jupiter." The Mexican Tezcatlipoca is sun-god, and Jupiter also." The Great Spirit thunders in the heavens.* The Germans called him Donar. The sun-god is the cause of rain, Jupiter Pluvius, Indra, Agni, Noah. 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 Oreat Spirit pour 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.^" " The seven pure rivers that flow from heaven, are di- rected Agni by thee.' " 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 water was considered as an original, creative principle, and appears in innumerable myths of the Indians as the fruitful principle.' Thales considered water the first principle in the formation of the world. It is so regarded in the Baby- lonianj Phoenician, and Egyptian cosmogonies, and in the first chapter of the Old Testament. All was a damp moist mass, into which the Sun-god, the Great Spirit, El or Bel, intro- duced light, the creative principle and the principle of " J. MuUer, 114, 116. ' Ibid. 116, 117, 118. ' Ibid. 420 ; Torquemada quoted in Serp. Symb., 1Y4. * J. Miiller, 133. * Wilson, Eigreda, i. 158. ' Ibid. 192. ' J. MiiUer, 119. ' ' Ibid. 816. ■48 SPIEIT-HISTOHT OF MAK. order and liarmony — the first cause of all animal and ve- getable life. The Peruvian Viracocha or Pachacamac, 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 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.** In his temple there is a shrine for Huitzlipoctli and for Tlaloc who is god of the rain. As, in this triad, 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.' Mr. Squier says that from the foot of Tezcatli- poca proceed the signs of fire and water.* Sisuthrus, the Babylonian Noah, is the Sun in the sign of the "Waterman in the Zodiac' The name is a compo- 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, "ns. The Deluge is called by Isaiah " the waters of Noah" ' rf: '^■a. " Noah is the Aion of Nonnus." ' AION is the Sun with four wings, referring to the four seasons,' the " First-born," (Ulom), the npcoToyovoi of Sanchoniathon ; he is Osiris and Adonis (two names of the Sun). He is lao and lahve." '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 ■■ J. Miiller, 316. ' Codex Vat. Lord Kingsborongh, t61. ti. 172. ' J. MuUer, 616 ; Squier, Serpent Symbol, 176. * Ibid. ; Cod. "Vat. p. 172. ' Movers, 165, 589, 634 ; see 384. ' Zeus, Sios, TJahas, Sais (Minerva) ; Movers, 644, 645, 69 ; Cliristian Examiner, 1856, July, 79, 95, 96. ' "Aquae Noachi: " liv. 9. Version of Sebastian Schnud. ' Williams, Primitive Hist., 273. • Movers, i. 9, 283, 288, 391. "> See Movers, 9, 59, 544, S. BHW-WOESHIP. 4:9 Oceanns." ' He is the water side of lanus, the god Eanus ' in Italy, the gods Anos and Oannes in Babylon, the sun-god as Fish or Man-fish, the riyers Oanis,' and 'Soas in Thrace.* " Alcov Kpovov iraK,'^ ' " Aion, son of Saturn." Aion, of varied form, holding the key of generation ' Father, bom of thyself, director of the eternal years." " Annos is Belus " (Bel). In Italy " Annus, more an- ciently Anus," was god of the sun ; Anna was the Moon.' Ion was the Sun in Greece. In Babylon, his name (Anos) is found mentioned with those of Aos (As) and Illinos (Elon) among the twelve cosmogonial Powers (Titans) which pre- cede Creation.' At the time of the new moon of the month Pham- enoth, the Egyptians kept the festival of the " ingress of Osiris into the moon." ° Osiris was supposed to enter the moon to fertilize the earth. The inoon-bark is inscribed " Ship of the Creator on which the Good Deity rides." " 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 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 hours." It was a most natural idea to the mind of a Hebrew or Egyptian writer of " sacred tales," that the sun-deity l^oh 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." Ammon had his ' Williams, 273, 292. Plut. de Is. xxxir. ' Creuzer, Symb. iii. 595. ' Pindar, Olymp. Ode v. * Herod. It. 9. ' Euripides, Heracl. 900 ; Rinck, i. 40. " Nonnus, vli. 22, 13. ' Movers, 94. Donaldson's Tarron, 163. ' Movers, 276. " Plut. de Iside, xliii. '» Seyffarth,Theolog. Sohrift. 36. Kenrick, i. 303. " Seyffarth, ibid. . " Kenrick, i. 329. '3 Kenrick, i. 177, 318, 385, 386 ; Movers, 356, 356. Wilkinson, second series, L 254, 265, ii. 276, 296, 297. 4 50 SPIEIT-fflSTOKT OF MAK. bari,' The boat of Ptah-Sokari-Osiris was borne in solemn procession.' The " ship of Osiris " is mentioned by Plu- tarch/ He calls the Argo " the image of the ship of Osiris become a constellation." Osiris is both the Sun and the Inundation ; and therefore, in this respect, is the same as Noh, the god of the annual overflow of the Nile." Plu- tarch calls the Nile " Osiris," and the " outflowing of Osir- is."' The sacred bai-k of the Sun was carried in proces- 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.' 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 Aj^is on the Nile, Kronos in Arabia, Belus on the Euphrates, Ammon in Lybia." ' labe was the Samaritan god, and Ab the name of a Jewish and Syrian-Babylo- nian month." In Homer we have Apia '^aia, " the land of Ap." lap-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 Greece and Italy." " In Media Appi meant " god." " Sa- turnus-Ops was Saturn." Epaphus was the Ox-god of Memphis." The Hebrew month Abib, Phoibus (Apollo), ' Kenrick, i. 385. " Wilkinson, second series, L 264 ; ChampoUion Egypte, 131. ' De Iside xxii. • Kenrick, i. 339 ; Osburn, Monumental Hist. 240, 280. " De Is. xxxii. xxxvi. • Kenrick, i. 21. ' Gerhard, uber die Gotth. der Etrusker, Berlin Akad. » Nonnus, Dionys. xl. 392, 898. « Brandis Hist. Gewinn, 40. " Buttmann, Lexil. i. 68, note ; Donaldson, Varr. 49. " Norris, Journ. Royal Asiatic Soc. xv. 175. » Donaldson, Varr. 86. " Movers, 46. Herodot. u. 88 chapter. SUN-WORSHIP. 51 Abob-(a8), a name of Adonis,' Baba (B-riha) a name of the god Amon in Egypt ; ' Boubou " fulgentis," shining," Bebon (a name of Seth-Tjphon) in Egypt,* Apophis, and Aphoph the Giant, and Apop (the Serpent-Devil), are also the dou- bled form of Ab (Ap).' Ap (Op) is Ap-is (the Sun's sacred Bull), who is the Egyptian Jupiter-Taurus, lapet, Phut (Ptah), the Egyptian chief god, and lapetos the Titan. Apis has his counterpart in the Persian Bull, Abudad, who takes the place of Saturn in the Greek Mythology.' Jupiter is the Bull of Europa (the Earth) like the Persian Snn-BuU Abudad, " in whom Ormuzd has laid the seed of all life," ' or the Persian " Ox-Man " Kaiomors, the " First Man," the Great Spirit." The Manobozho of the Chippewas was at the same time the Creator and Ancestor of men after the flood. The same is said of Messou of the Canadians." The " First Man," according to Hennepin, was stated, in an Indian myth, to have raised himself into heaven, "and thumd&rs there.^'' In Germany, Mannus (the Sun, Amanus), in Hindustan, Manu, are the "First Man."" ' Movers, 199. ' Seyffarth Grammar, App. 7. ° Ibid. 88. 4 Plut. de Is. liii. ' Andr. MuUer in Movers, 199, 202 ; Kenrick, Egypt, i. S53. Apis (Hapi)=a symbol of the Nile and of the Moon. — Lepsins. Osiris entering the Moon fertilizes the world. — Kenrick, i. 347. The Scythians make Pap-acus and Apia (husband and wife) to be Jnpiter 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 (Jorirn. 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; 'B.ohah, \obah and Beb&i, Hebrew proper names. ° Einofc, i. 72. The name Ab-udad is compounded of Ab and Adad (the Syrian Hadad), two names of the sun-god. ' Ibid. ' Kleuker, Zendav. 112 ; see J. Miiller, 133. 135. • Ibid. 133. "■ J. Miiller, 133, quotes Hennepin, ii. 91. , " Kuhn, Zeitschrift, iv. 102, 91. 52 SPIEIT-HISTOBT OF MAN. " As thon, Indra, with Manu the Vivasvat (the Snn) drinkest the Soma, as 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 Manu, whose lowing annihilated the Asura." "Astronom- ically, Mithra is the j)roducinff Sun borne by the Equinoc- tial-Bull, the Seed-preserver. The Sun enters into the Sign of the Bull.'" Kaiomorts, "the Man-steer," was of both sexes — originally Bull, then Ox-man, later " First and Ideal Man." * Kaiomorts issues from the right side of the Bull.' The bull was in India the symbol of the sun's generative force.' The Crows, Mandans, and Minitarrees call the " First Man " " l^umank Machana," the only one saved from the great flood ; the Lord of Life gave him great power, and 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.' 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, the " First Man," was considered by the philosophers of the Jewish Cabbala to unite in himself the powers emanatins; 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." The later Jews ' Roth, Djemshid-Sage ; Rigv. " Yedio Legend in Weber's Ind. Stud. i. 195. ' Creuzer, Symbolik, i. 2'49. * J. Miiller, 136. ' Rinck, 5. 72 ; Kleuker, Anh. zum Zendav. i. 275. • Movers, 374 ; Duncker, ii. 21 j Benfey Samaveda, p. 268. ' J. Miiller, 133. • Ibid. " Ibid. 134, 135, 186. '» Ibid. 1S5. " J. Miiller, 135 ; Munk, Palestine, 523. " Movers, 21, 142, 513. SUN-WOESHIP. 53 considered the wisdom of the " First Man," Adam, greater than that of the angels.' 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 the doctrine was promulgated by the an- 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 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 sun -gods. The Hebrews turned them into Patriarchs. Adam, Abraham, Israel, were names of Saturn.' Edom is Adam ; and the ancient usage was to 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 oldest sages of the Babylonians.* The serpent was the Sun's symbol.' Great honors were said to have been paid by the Natchez to the wooden figure ' J. Miiller, 135. " Sanchoniathan, ™. ' Movers, 86, 130. ' Ibid. 92. ' Squier, Serpent Symbol passim. J. Miiller, 62. 54 SPIEIT-HISTOET OF MAN. of a rattle-snake.' The Maya god Votan was a serpent- deity, as were the Mexican Quetzalcoatl, the Athenian Apollo, and the Bel-serpent of the Babylonians.' Torqne- mada states that the images of Huitzlipoctli, Quetzalcoatl and Tlaloc were each represented with a golden sei-pent, bearing different symbolical allusions.^ At the festival of Huitzlipoctli, a great serpent was borne in procession.* He is in some points hardly to be distinguished from Tezcatli- poca, and their festivals were similar.' For him the hearts of prisoners, taken in war, were reserved. This identifies him with the Sun, to who:n the heart was held up at the sacrifice.' Huitzlipoctli, like the Eoman Mars, and the Phoenician Adonis, was prohably the spring-sun.' In Mexico, Tezcatli- poca was the Great Serpent.' At his feet a serpent was rep- resented in the paintings," and at his festival a wooden collar in the form of a coiled serpent was placed around the neck of the victim.'" The wood which held fast the head of the blood-offering sacrificed to Huitzlipoctli, had the form of a coiled serpent." The wife of Tezcatlipoca (Saturnus-Jupiter) was Cihua- cohuatl, " the Woman-serpent," like Minerva at Athens.'" 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- ' CharleToix, Nouvelle France, ri. 1'75. '' J. Miiller, iS"? ; Movers passim. ' Book ii. ch. 8. ; quoted in Serp. Symb. 193. * Mexique, 25, par Larenaudiere ; Serp. Symb. 56. ' J. Miiller, 605, 478, 505, 610, 614, 616, 620, 623, 624, et passim. " Presoott, Mexico, i. 76. ' J. MiiUer, 588, 592, 697, 602, 604, 607, 609, 610, 615, 660 ; Movers, 21, 28, 30, et passim. » Serp. Symbol. 181, 199, 161, 163, 164. ° Cod. Vat. Lord Kingsborough, vi. 172, 178. '" Mexique, 29. " J. Miiller, 485. " J. MuUer, 484, 494, 612 ; Bulwer, Athens, iii. ch. 7, p. 94. STJIT-WOBSHIP. 05 parates into Bol and Atena, Apollo and Athena.' In ISica- ragua a representation of a coiled serpent was called the Sun (Sol).' Saturn was the " dragon of life." ' This is the Great Spirit, as cause of life. Hercules (Chronos) was re- presented as a serpent with the face of a god, but the head of a lion and an ox.' Jupiter in the form of a dragon begets Dionysus Zagreus.' The Great Spirit was worshipped by 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 serpent.' Apollo (Abal, Epul) was called Python. The Phcenicians represented the god Noum by a serpent.' The serpent was the emblem of the Sun and its fruitful influence. It was the symbol of life, immortality, " the spiritual," and wisdom. In the Mysteries, it was the emblem of Jupiter.' Apis-Osiris is generally represented with the globe of the Sun, and the asp." Ptah is represented with the asp, and Horus the same ; because they were sun-gods." The symbol of Kneph (Chon-uphis) was a hawkrheaded serpent.'" Amnion was called "the renowned Serpent." " The Orphic god Phanes (Sun) lias a serpent on his head.'* The decrees of Destiny (for the world) which the diTining hand of the First-born Phanes has written." The following names of the Sun and his serpent-emblem appear to be the same : — Ak the Sun (Ag, Ukko in Scan- ' Demarez (Jupiter Demarous) separates into Adam and Araz (Aras), the Sun and the Earth, Araz, Eraz, " the Earth '' V'\^, Eraze, in Homer, in Chaldee, Aroah, in Samaritan Arah. ' Squier's Nicaragua, i. 406. ' Rinck, i. 67. * Ibid. 65 ; Movers, 446. ' K. 0. Miiller, Hist. Greek. Lit. 23T. ' J Miiller, 123, 366 ; see Stephens' Yucatan, passim. ' Deane, 101 ; quotes Epiphanius, 91. " Kenrick, i. 314. ' J. Miiller, 611. "° Wilkinson, Second Series, ii. 350. " Ibid. i. 256 ; ChampoUion, Egypte; Univers pitt. 131a. " Beloe's Herod, i. 369, note ; Movers, 506. " Kenrick, i. 315. " Kinck, i. 96. " Nonnus, Dionys. xii. 34. 56 SPIRIT-HISTOET OF MAN. dinavia, Gau-as a name of Adonis/ Agu-ieus a name of Apollo, lauk in Arabia), Echis, "serpent;"' Ako, "vi- per," in Egyptian;' " Og, the serpent-god;"* j^p the Sun (Op), Ab the Sun, Af the Sun, in Persian;' Ophis (oi^t?), "serpent," in Greek; Hob, Hp and Hof, "serpent," in Egyptian;" Ob, "serpent;"' Achad the Sun, Echidna, " serpent ; " Cal-us, Col, Acal (a name of Talus, the Sun, in Crete) ; Achel (^%eXt, XeXi, Mod. Greek), " serpent ; " ' Aban Phanes, Pan (sun-gods, originally), Obion = " Serpent ; " Ophion=" Serpent;" lah (Ah), the Sun; lao (As, Asu, Ahu), lahi 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 {^apo= Mithra), the Sun ; Varuna, Var ; Varitra (compare Vere- tra-Agna), the cloud-demon ; Puthon, Apollo, Pytho the Sun-serpent, pethen a snake (Hebrew) ; Abab (Abobas, the Sun, Adonis), Apop, the serpent, the devil ; '° Sat, Set, the Sun (Seth, Asad), Set, a serpent (Egyptian) ; Adad," the Sun, " Adodus," '" Dood (in Arabic), a snake ; " Asam, Shem the Sun, Semo, Smu (Typhon), " Zom (Hercules) the powerful," " Asamm (in Arabic), a serpent, adder ; " Ani the Sun, Ayn " serpent," '" the Zyrianian Yen ; " Akar, Kur "the Sun,"Akore "a viper," in Egyptian;" Af, the Sun, afpa, afaci, " serpent ; " " Ilahat=sun, Ilahat " a serpent ; "" Adar (Adar-Melech), Ajdar dragon;" Nahash king of the Amorites,"'' " Nahash, " a serpent " in Hebrew ; Sarp-edon, ' Movers, 199. " Kuhn Zeitechrift, for I8SS, p. 46. ' Seyffarth Grammar, App. * Deane, Serpent-Worship, 93. ' F. Johnson, Persian and Arabic Diet. " Seyffarth Grammar, 3. ' Deane, 80, 84, 128. 'Kuhniii. 46. » Deane, 166. " Kenrick, i. 853. " Seyffarth Gram. 73 ; Uhlemann, .^gypt. Alterthumslcnude, l'?2. " Sanchon. ed. Orelli, 84. " F. Johnson, Persian, Arabic and English Diet. " Uhlemann, Thoth. 86. " F. Johnson, Diet. " Ibid. " Journal of the Royal Asiatic Soc. xt. 127, 94. " Seyffarth, Grammar, App. " F. Johnson, Diet. «> Ibid. " Ibid. " Kings bore sun-names. SUN-WOESHIP. 57 a god of the Lycians and Cretans ; ' Seraf, an Assyrian god or angel (Seraphim) ; Serap-is, a sun-god of the Egyp- tians ; '■' Sarpa, " a serpent " in Sanskrit and in Welsh,' " In Serpente Deus ; " * Apollo Sai-pedonius in Cilicia." Sonae of the New-England tribes believed the Sun to be God, or at least the body or residence of the Deity." " Among the North American tribes, the graphic Ke-Ke- win, which depicts the Sun, stands on their pictorial rolls 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 Natux'e, 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 the globe.' The Great Spirit is a Nature-god, identical with Nature, and subjected to it. He is a personification of the higJiest 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. Miiller 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.' In Homer we find Destiny playing the greatest part in the control of human affairs. ' Movers, 16. « Williams, 2Y6. » Ibid. 2'7. * Ovid. Met. xv. 610. Movers, 533. ' Movers, 16. ' Hopkins, Hist. Housatonic Indians, p. 11 ; in Squier, Serp. Symbol, p. 11. ' Schoolcraft's Address before the N.Y. Hist. Soc. 1846, p. 29, quoted in rierp. Symbol, 130. = J. MuUer, 116, 111. ' J. Miiller, 148, 149, 160. 3* 58 SPIEIT-HISTOET OF MAN. The Great Spirit is the "Giver and Taker of breath." He is the Lord of Life, the Master of Breath, the all-per- vading spirit, the old one (Man) who never dies.' The Great Spirit is death-god as well as Lord of Life. . The Great Spirit rules in Paradise, as the Comanches believe." The Great Spirit receives the dead in the ha,ppy 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 "Western ocean. Or the Great Spirit dwells on an island of the sea above, and wanders about in the light of the moon. To him resort the warriors who have fallen in fight, and enjoy the pleasures of hunting.' The Great Spii'it 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- boi'ough translates one of his appellatives " the Chastiser of Evil," and another " He who requires an account of om- thoughts." ' Mantus was the death-god, Pluto, in Italy.' Amenthe was the name of hell in Egypt. The Egyptian god Mentu (Mandoo, Month ') is, in name, the same as the Italian Man- tus, and therefore, probably, the night-sun. Compare the god T\had-amcmth-\ie, the Judge of the dead. Huram is a deity-name (Ophion).' The name of the death-god Hermes (Hermaos, 'Ep/j,awv) in Greece, and Hermode (compare the name Har-m-odi-us), the Scandinavian Mercury, ai'e com- pounds of the names of the Sun, Har (Ar), Am and Ad (Adi, Deus). Hermode is also a compound of Har and Ainad" (Muth) who is Pluto and Dionysus. Mercury is a form of Zeus (Jupiter) and Pluto. He is the Arcadian ' J. Miiller, 117, Serp. Symb. 115. 152. ' Schoolcraft, Indian Tribes, Part. 11. 129. ' J. Miiller, 139. * Serp. Symbol, 176, 177. ' Creuzer, iii. 624. " Kenrick, i. 331. ' Movers, 506, 668 ; ii. Chron. ii. 2, 12; iv. 16. » Amad, a city of the tribe of Asher, Josh, xix.26; and the sun-city Hamat, or Hamath is Emath. Seldeni opera, iii. 387. SUN-WOESHIP. 59 sun-god who steals the herd of Apollo.' He is rain and fire-god, and, like Yuloan, husband of Aphrodite and the Earth.' Bring wealth, thunderers, and give it to us ; protect us, Indra and Agni, by your deeds ; may those rays of tJie Sun, by ■which our forefathers have attained together a heavenly region, shine also upon us.' The natives of Honduras worshipped the rising Sun, and had two idols, one in the . shape of a man, the other in the shape of a woman, which were called the Great Father and Great Mother.* The Sclavonians adored Bog, the rising Sun, the Old Persians Baga, the Romans Bacchus, the Hindus Bhaga, the Aditya or sun-deity.' Bog-es was a governor of the city Aion ; ° Bal-Pegor was a Baby- lonian god,'^ Bag and Bagir Arab deities.* Bak meant " sunbeam" in Egyptian, and Bok "prince." ° The Fhceni- cians and Syrians worshipped Adad '° or Hadad, the Sun, (Adodus, Taut, Tot, Thoth, " the all-knowing," the Divine "Wisdom). They also adored Azael," who is Asal and Sol. The priests of Jupiter were called Selli and Helloi, the priests of Hercules and Mars " Salii," "Janes " or " Eani," from Ani (An) the sun-god." " I swear by the Sun, the gi-eat God of the Massagetse." " " By that Jove that dwells amid the constellations." " In Mexico the form of an oath was " I swear by the life of the Sun." " Tlie Homeric hymn represents the Sun as seeing and ' Movers, 159, 655 ; Beloe's Herodot. vol. i. SSI, 338, 341, 342. " Gerhard, Griech. Mythol. p. 260, 265, 266, 273 ; Preller, 240—245 ; Creuzer, Symb. iii. 41*7, 420, 504, 634; iv. 124, 310. ' WUson, Bigv. i. 282, 283. * Squier, Serp. Symb. 56, quotes Herrara, Hist. Am. iv. 155, 138. ' Weber, Ind. Stud. ii. 306, et passim; Wilson, Bigv. passim. " Herodot. vii. 10*7. ' Munter, Bab. 19. ' Osiander, Zeitschr. der D. M. G. vii. 499 ; IJniversal Hist. vol. xvili. p. S8'7. » Seyffarth, Grammar, 30, 13. " Munter, 20. " Movers, 368. " Creuzer, Symb. iii. 595, 692 ; Movers, 188. " Herodot. Cleio, ccxii. " Euripides, Phcenissae, 1005. « Serp. Symb. 56. 60 epiErr-HisTOET of man. knowing all things that happen, and giving information to the other gods. ' Ani under the name of Oannes is rep- resented in Babylon with the appendage of a fish's tail, like Odakon, the Man-fish of the Chaldean legends. Oannes appeared as the civilizer of the primitive people, instructing them in the- arts. In Etrui'ia, Tages (Tag, the Sun, the day), in Peru, Manco Capac, an ancient sun-god anthropo- morphized, were the authors of the national civilization. In Mexi.co it was Quetzalcoatl, the serpent-deity. His couraers bear on high the diTine 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 Mai^uts, 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 Ms chariot, and comes with them self-harnessed. Beholding the up-springing light above the darkness, we approach the di- vine Sun among the gods, the excellent Light. Eadiant 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." 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 Vedic period), Bhaga, the Sclavonic and Old Persian sun-god, Ar- • Hymn to Ceres. ' Wilson, Rigv. i. 184, 186. ' STJN-WOESHIP. 61 iaman, Pushan (Apason), Agni who is Sun, fire-god, the lightning, &c., Suiya (Asur). Yishnn 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.' Amon was a Hebrew king, Manes a king of Egypt. The Al-emanni and M.a.vc-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 the Sun.'' Another Indo-Germanic and Semitic sun-god is Nar, a name of Adonis in Cyprus,' ]Srer=the light ; * the god Anar, the " forming Principle " in the Scandinavian re- ligion, IS^ereus, the old (sun and) water-god ; the German Onar, the Egyptian god " Onur-is" (in name), Nero, " the shining," ° Nerio, the Sabine Mars, and Neriene, his wife ;° the Hindu deity Narayana (Yishnu, the Sun), " the water- movement" (the movement of the waters from the sun, their source) .; Aner-ges, the Babylonian sun-god,' the god Nirrig, the god Noragal,' or Nergal, who is Merodach (Baal, the Sun). Compare the Babylonian proper name Nerigl-issar, the Hebrew name Igal, and Gallos, the Sun. Nergal was the Chaldee fire-god Mars." Akal was the Sun, " Gallus." Gallos was a name of the god Attes or Atys, who was an incarnation of the Sun, ' MoTers, 848; Duncker, ii. 487, et passim; Kuhn's Zeitschr. iv. 121, 94, 95. " Wilson, Eigv. ii. 13, note. The god Berith, Baal-Berith ? Judges ix. 46. ' Movers, Phonizier, 217. ' Munter, Babylonier, 25. ' Eawlinson, Journal of the Koyal Asiat. Soc, xii. 486, ff. ' Creuzer, iii. 543; Gerhard, ii. 281. ' Munter, Bab. 24. ' Seldeni Opera, iii. 382. ° Meyers, 384. 62 SPIEIT-HISTOEY OF MAUS. and is first of tlie Galli (Selli). The worship of the god Agal is also mentioned, and Agl-ihal.^ Agni, the Hindu Fire-god, is the Latin Ignis (Fire). He is the god Chon of the Egyptian and Palestine races, called Kan (Achan), Chion, Chaon, lachin, 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." The word Akan (Akani=Ak+Ani) becomes Agoni, Agni, Igni northwest and east of Babylon ; but, dropping the "A," Chon, " Baal-Chon," Yulcan, Kan, Chion, Chiun, etc., in Palestine, Egypt, or Arabia. His feminine is the Earth- goddess Aigina, the island. Aigaion was the hundred- armed centaur-; Chuns-Aah was the Egyptian Hercules.' Agenor (Agen-or), the ancestor of the Phoenicians, was father of Phoenix, Cadmus and Europa (deities).* Agni or Kan is the god Ogen ('/I^tji'-o?),' a name of Okeaniis (i2«e- avos), the Sun, as god of the World-Ocean (Akan, Okean).' The path of the reyoMng (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 Aryaraan, of Varuna (has been lighted up by his rays). Mitra is the animator of mankind, and so is Varuna ; Aryaman is the animator of mankind. I proclaim veneration to the mighty Sun, to Heaven and Earth, to Mitra, to the benevolent Varuna, 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 Varuna bestow abundantly that unenduring water which you obtain from the Sun through your own energy ; ' Ibid. 379, 68V, 99, 401: Anthon. Diet. "Atys." Muys, Griechenland und der Orient, 80. Aglaos ay\-aot means " brilliant." « J. MiiUer, 620. Apollo is Mars. Movers, 188. — Adonis was Mars in Bithynia. Movers, 21., — Mars is Baal fervoris and Hercules (Ibid. 188,) " the wild, destroying fire." ' Bunsen, Egypt's Place, i. 504, 601. ' Movers, Phan. Alt. i. 129. Ibid. PhBniziei-, 20, 45. ° Anthon's Classical Dictionary. ° Wilson, Eigv. i. 118, 260 ; Weber, Akad. Vorl. 31. SUN-WOBSHIP. 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 ua by the most efficacious (means) to that de- arable 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 minister, Mitra and Varuna, to your sacrifice, when you honor the sacrificial chamber : send down of your own accord (the rain) and prosper our oflFerings, 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 mUk (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 Varuna. 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 Varuna (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 Aswina your chariot, to come, that the divine Savitri may animate all beings to their several (duties). Earnestly I glorify the exploits of Vishnu, 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 Vishnu, 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 SPIEIT-HISTOET 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 Kibhus 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 repUes, " The awakener is the Wind ; and, the year (being ended), you again to-day hght 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 Varuna cornea with undulating waters. , Let neither Mitra nor Varuna, Aryaman, Ayu, Indra, Eibukshin, nor the Maruts censure us ; when we proclaim in the sacrifice the virtues of the swift horse sprung from the gods.' 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 hmbs 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: Vasus, out of the sun you have made a horse. Thou, Horse, art Tama : thou art Aditya, thou art Trita with the mysterious sway : Thou art fraternized with Soma ; threefold affinity, they say, hast thou in heaven." 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 Varuna, that which they have called thy most excellent birth. I recognize in my mind thy form afar off, going frgm the earth below, by way of heaven, to the Sun. I behold thy head soaring aloft, and movmting 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 fuU-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. ' Wilson Kigv. ii. 52-112. 2 Zeitsohr. der. D. M. G. ii. 223. S0N-WOESHIP. 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.' Yama is the Sun, the source of the souls and of all life ; later, he becomes, like Osiris, king of the dead. The Earth- goddess Nirriti is his wife." Agni as Tama, is all that is born : as Yama, all that will be born.' Garuda the messenger of Varuna, Bird that producest in the womb of Tama the All-controlling (Agni).* . . . Those who from their hearts desire union with the Divine Being, in the heavens in the bosom of Tama, look with steady vision to thee.' "Tama 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 of Yima.' This Yima is Yama.' Ahura-mazda (Ouranos-Yaruna) is asked by Zarathnstra (Zoroaster) in the Persian Liturgy : " With whom as the First of Mankind hast thou conversed beside me ? " Ahura 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, Nourisher and Overseer of the worlds." Yima answers : " I will spread out thy worlds, I will make thy worlds fruitful, I will obey thee (I who am) Protector, Nourisher, and Overseer of the worlds . . ." ° Then Tima went forth up to the stars, Vbout mid-day, to the way of the Sun. He divided this earth with his golden lance." Yima is the Jemshid of the Persian legends, and the ' Wilson Rigv. ii. 125, 2 Weber, Ind. Stud. i. 290. ' Wilson, i. 119. * Stevenson, Samaveda, p. 2lS. ' Ibid. 60. ' Wuttke, ii. 250. ' Burnouf, Journal Asiatique, 1844, 4'75. ' Spiegel, Vend. 1, TO. » Ibid. Vend. 10, 11. '" Ibid. 12. 5 66 SPIEIT-HISTOKT OF MAN. Hindu Jama.' He has the Chaldean name of the Day (Sun) loina, the Hebrew lom (yom) and the First-born in the Chaldean philosophy, called Aoum, or doubled, Moum, the Hindu "Word" of Creation, the "Word of Light; " Om," " Aum," the Sclavonic " Um," " Oum," meaning " spirit," " soul ; " ^ lum, in the Scandinavian Thunder- god's name lum-ala, lumjo (lumio), the Thunder-goddess ; Ami, Ammi, and Amrai-Shaddai, Hebrew proper names, Oma " the holy fire " in German ; ' Om in Omanus (Ammon) the Persian firegod's name ; Aom in the Hebrew proper names Immer and Aomar,* and the Dorian Amar, meaning " day " (Mar, the Phoenician Sun) ; Bal-aam, Ah- iam, a Hebrew name ; lam (Day) in Egyptian ;' lem-uel, a Hebrew name (lam or Am and El) ; compare M-iel, the name of an angel, and Kadmiel=Ak-Ad-fflTO-El. This old Indo-germanic and Semitic sun-god Am, Yama in India, Yima in Persia, Euimos (Dionysus)," Am-ous in Egypt,' lam-us in Greece, is mentioned in a myth, related by 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,' and the Fates ; and from her womb, and from the yearning pang of childbirth came forth lamus 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," Ma the Egyptian goddess of truth. I have beheld the unwearied protector of the universe, the Sun, travelling ' Dunoker ii. 300 ; Eoth in der Zeitaoh. der D. M. G. iv. 426 ; Kleuker, Zendav. ii. 305. " Grimm, in the Trans, of the Berlin Akad. A. D. 1854. 809. ' Movers, 348 ; Grimm, Deutsche Mythol. 674. • Gen. 86, 11. » Seyffarth, Theol. Schriften, 28. ° Movers, 546. Scholia ad Aristoph. Aves, 688. ' Einok, i. 223 ; Williams, 316 ; " Amos," 819. " Olympiad, vi. • Ilita, a name of Agui in India (Alat, Lot). Alitta, and Ilythia, would be his goddess. '" Dunoker, ii. 499 ; Gerhard, Grieoh. Mythol. i. 451 ; Movers, 586. scTsr-woESHip. 67 upwards and downwards by various paths : invested with aggregative and dif- 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 cattle.' Yama is evidently related in nature to Agni and to Arjaman.' Agni is thought to rise in the morning in the 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.' Curtius speaks of the chariot of Zeus drawn by white horses in the host of the last Darius, behind which a horse 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 Varuna (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.' Mithra and Ahura are (originally) both names of the sun-god. Every lie and all deceit are in the Zenda vesta an uncleanness, and at the same time an offence towards the all-seeing and- aU-hnowing sun-god, 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, • Wilson, ii. 1S7. ^ Ibid. i. 189, 304. " Wuttke, ii. 250. * Wilson, i. 248. ' Ibid. L 325, 326. ' Duncker, ii. 363. ' Ibid. 323—325. » Ibid. 351. SPIEIT-HISTOET OF MAN. and shine to the creatures on the way which Ahuramasda has made in the air, which the gods hare created. Praise to the Sun who drives on with four horses, and works purity.' The names of the Sun are those of the Day. (in Ahan, " Day " (in Sanskrit). Amar " the Day " (in Pindar). Meri "the Light," the Sun Egyptian.)^ ; lom, " the Day " (in Hebrew), loma (in Chaldee), lam (in Egyptian),' Mu (in Egyptian) " Radiance." Dag, " the Day," Tag (in German). Dies, " a day." Coptic, Hou, Hu, " day." Ahft "Light," "the Light." laho. In Sanskrit Word of Ahan is therefore the Sun. Mar, a god of Gaza. ilfar-na, Jlfej--odach=Baal, the Sun. Am, " Ami," lama, the Sun in India ; Mei, Mu, Egyptian gods. In Egypt " ham" meant "created."* The same root must have been used for " Creator." Ham " the Sun," the oldest Cronus (Saturn) of Eupolemus.' Dagur, the Sun (in Scandinavia), Tages in Italy, Dach-os in Babylon, Dag-on in Phoenicia. Dius, Deus, the Sun-godj later Saturn, Attis in Asia Minor, Ata, Ta, Tai, in Arabia. In Egypt, Ehou, the god of Day, the Sun, Chons-Aah (Hercules). lah in Israel and Phoenicia, Aoos-Mem- non, the morning-Sun. Busi, the Sun in Assyria, Abas, lebus. In Greek Abos (A;8»s), *a)s (Phos), Phaos "light." In the Assyrian period the Hebrews worshipped the Sun, Moon, Planets, and all the host of heaven.' The Plebrew 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 man.y parts of the Bible. It is the Homeric Eel and the ' Duncker, ii. 861. " Seyffarth, Theol. Schr. 99. = Ibid. 28. * Ibid. 99. » Williams, 223. ' Exod. xl. 38. ' 2 Kmgs, xxiii. 5 ; Movers, 164. ■ xiv. 13, Movers, 256. SUN-WOESHIP. 69 Doric Ael, the Sun. It is used four times in N"nmbers xxiii., and four times in chapter xxiv. The terms Elion and El Sadi (Shaddai) are also used in chapter xxiv. El is used for " God " in Job xii. — 6, xv. — 4, and elsewhere. Eli occurs in the New Testament. It is the Hebrew name Heli ' and 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, Baru 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." " And he (lasiaho) took away the horses that the kings of Judah had given to the Sun at the entrance of the house of lahoh, 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 the name of the national or tribal god. Amori ■'last is Amar, the Doric name of the Day." The Sun and Day are the same in name, and the Phoenicians worshipped a god Mar (Amar), and Mama, god of Gaza.* Amar gives his name to Amor or H-imer-os, Sol-Cupid, just as Ar (Ares, 11X ,^k Mars), the Sun (" Hor," Horus, "Har") gives his to Er-os. He is the sun-god Erra (Ra, Ee) of Memphis. The Danai (Greeks) worshipped the Assyrian god Adan (Adonis). The Danes worshipped the Cartha- ginian god Don." The Hebrew tribe of Adan or Dan wor- shipped Adoni, 151N . The Amalekites were sun-worshippers, because the name of Amalak (Baal-Malach or Moloch, the Sun) was borne by this race.' Baal-Gad was the Sun.' ' Luke 3. ' Lep8ius, Berlin Akad. 1851, p. 206, 163 ; Benfey, in der Zeitscbr. der D. M. G. viii. 466. ' 2 Kings xxiii. 11. * Donaldson's Pindar, Pytli. iv. 256. " Movers, 28, 30, 16. » Ibid. 479. ' Ibid. 400 ; Grotefend, Erliiut. einer Inscbr. des letzten Aasyriscli-Babyl. Konigs, 28 " MoTors, 197, 174, 175, 291. 70 SPIEIT-HISTOET OF MAK. The tribe of Gad were probably sun-worsbippers, Achad meaning the Sun, and the Persian Khoda (Choda) " God" being the royal title of the ancient kings of Bokhara and Guzagan.' The name Baal-gad is found in the Bible,' and the word is also in composition with Omanus or Amanus, names of the sun-god, in the name Codomarms (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 lasdan, a name of 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 (Hadad) 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." * Sadid was a Phoenician god : ' Kp6vo<; v'tov e-)(oov HdStSov.' " Seth " (Aseth), was the name of a deity.' Compare also the Assyrian god Sut (in Egypt Hut,° the Celestial Sun), the royal title " Suten," and the proper names Pal-estina, (the names Bel (Pal) as, atina), 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 ' Eawlinson, Journ. R. A. Soe. xi. 124. " Josh. xi. l"?. xii. 76. ' Sito is Demeter, the Earth. * De Iside, xli. s Movers, 651. ' Ibid. 144, Sanohon, 30 ' Movers, 107, and the authorities there quoted. ' Bunsen, Egypt's Place, i. 45. ° Brandie, p. 36. SUN-WORSHIP. 71 side." ' Satan is the. Phoenician Hercules, who torments with his fire and his heat the hot countries of the Levant." In Egypt the Sun was " father of the gods." ' Ammon was father of the gods.* Osiris was " king of the gods." " In Assyria, Assur, Ahura (the Sun), As or Assarac, was " father of the gods." ° Jupiter is " king and father of the gods." The Phoenician Elon or Elion was the " highest god," whom Abraham invoked, calling him " El, Elion." ' The Babylonian chief deity, Baal (the Sun), was " king of the gods," as was also the Syrian Adad, the Sun.' " The old Dorians called Adon-is Ao." " lao is the sun-god Adonis." lao (Dionysus) is the highest of all the gods. ^pa^eo Tov irdvTcov VTrarov 0ebv e/M/jLev Ictw." The Orientals generally adored Shem (Asam) as the Sun ; the Italians worshipped Semo (Hercules) ; '" the Egyp- tians Som. Shemes and Sur are well-known names of the Sun." Assur for Assyria is written with the phonetic letters, As, and Sur, disunited." " 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 Sardanapalus, the humble wor- shipper of Assarac and Beltis, of the shining Bar, of Ani, ' Movers, passim. ' Mattau-bukus is Satan, BeriaI=:Belial. Mattan is Mitlira, the Sun. Rawlinson, E. 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. IT. = Uhlemann, Thoth. 27. * Egypte, 253. ' Williinson, Second Series, ii. 344. ° Rawlinson Journ. etc., xii. 414, 432, 486 ; xiv. 14. ' Sanchoniathon, Eusebius, Pr. Ev. 36 ; Gen. xiv. 19, 20, 22. ° Munter Babylonier, 20. " Rinck, i. Ill, quotes Etymolog. M v. 'AS. " Morers, 654, 544, 545. " Oracle of Apollo Clarius Vindicated, Movers, 539. " Creuzer, iii. 672, ii. (iv.) 86. " Rawlinson Journal R. A. S. xii. 461. " Ibid. vol. xiv. p. xviii. 72 SPIEIT-HISTOET OF MAS. 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, Beltis, the protector, mother of the gods.' . . . 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 Asaar, the great Lord, and the gods inhabiting Assyria, to them I made adoration." " As " is Assur ; Bushi (Abos, Abas, the Dawn, Iebus= Jerusalem) is the sun-god ; Bushi-cham (Apollo Chomaeus) is the glowing sun.' Jerusalem (lebus) 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.* " As" is the sun-god. Ar is the snn^od (Ares). As-ar (Assar) is the sun-god of Assyria and Syria. 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.' It is a universally recognized rule that s softens to h.' 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.' Ahana (TJshas, the Dawn), charged with downward bending light . . • comes perpetually diffusing light.' In like manner " As," the Spartan Sios (Zeus), the Asiua of the nations of Asia Minor, and Assyria, softens to Ah, ' Journal of the Royal Asiatic Society, vol. xii. pp. 42T, 432. ' Rawlinson, Journal of the R. A. S. xii. 14. ^ Grotefend in der Zeitchr. der D. M. G. vii. 81 ; Bunsen Hist. Phil. 1. 79. * Grotefend, ibid. vii. 86. " Benfey, Samaveda, Gloas. ' Ibid. ; Bunsen, I. p. 111. Haug. Zeitschr. der D.M.G. rii. 821 ; Fictet in Kuhn's Zeitschr. for 1856, 849, 860. ' Bopp, Gloss. Sanscritum. ' Wilson Translat. Eigv. ii. 1. SUK-WOESHIP. Y3 lah, 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 lodam (Adam ?) Al Mosh- tari (Jupiter) ; Tay, Sohail or Canopus ; Kais, Sirius and Asad, Otared or Mercury. The Arabs adored UrotoZ (Ar and Tal, the Sun), and Allah Taala, the Most High God.' 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." Their tribes had deity names, as Ad, Thamud (a people called Thamudeni), Amalek, Ha- shem, Abil and Bar.^ They worshipped, among others, three angels called the goddesses AUat (Alitta, Alilat, Ye- nus), Al-uzza (Yenus), and Manah (a large stone), " the daughters of God." * They had the idols Saad an oblong stone (Seth), Jagut, Yaghuth, (Achad), in the shape of the lion (Sun), laak (Ak, Ag, Aguieus), Hheber (Abar, Eber) a most ancient idol, Al Auf (Ap. Aph), Hobal, Sair,° Madan," Halal, Yalil (Mil, 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- zah, 'Uzza Salama, And, H-umSm, Kuda (Arad and Erde), Amr, Durrigl (Adaracol), Fuls or Fils (^eXA,?;?, Apel, Epul), AddariSflWi, Ukaisir, Kuzah the cloud-god, Wadd.' The Musnad inscription reads : " In the name of God : this edifice Samir Jar'as has erected to the Lord, the Sun." ' UniTersal Hist, xviii. 378, 379. ' Zeitsch der D. M. G. vii. 493 ; Universal Hist, xviii. 861 ' Ibid. 370. • p. 380. ° p. 387. " A king of Madon. Josh. xii. 19. ' Osiander, Zeitsch. D. M. 6. vii. * Zeitschr. der Deutschen Morgeul. Gesellsch, vii. 468: Domino Soli or Dominse Soli (the Sun's Goddess). Ibid. note. 74 SPIEIT-HISTOET OF UAJfi, Countries and cities were named after tlie gods wor- shipped there.' The Carians said that Lud, Car and Mns (the gods or ancestors of the Lydians, Carians and Mysians) were brothers.' 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, Ch-emosh,' the Arabian god 'K-amus, M-az-eus, a Plirygian name of Zeus,* and Mis-or a Phcenician god (Misraim in Egypt), Amasia, a city of Asia Minor, Art-emisia, a queen. GalHa (Gaul) is the feminine of Akal (Gallos), and Sikelia (Sicily) the feminine of Sigel the Sun.° The name Agal is found compounded in Hebrew and Assyrian proper names, as lecol-iah, Nab-ocoZ-assar, Bar-acAeZ and Ax-chal the Phoenician 'S.ev-akles. In Greek, agl^aos means " shining." Let Asher be blessed with children." As'sur (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, Ishoron, riding upon the heaven in thy aid, and in his magnificence the clouds." ' This Isoron (Sharon) is the name of the Italian death-god Soranus, a name of Apollo.' It is the city or district named after the sun-god as death- god.'" The Surani (Soranus) dwelt north of the Caucasus. The five Seran(im) (compare Surena=" regent," "serene highness,") were rulers (sons of the Sun) in the five cities of the Philistines." ' Eawlinson, Journal of the Royal Asiatic Soo. xii. 426. ' Movers, 17. ■■ Judges, xi. 24. ' Hesychlus in Williams' Prim. Hist. 270. ' Jacob Grimm. Berlin Akad. 1845, p. 197. ' Deut. xxxiii. 24. ' Zeitschr. der D. M. 6. viii. 67. Journal of the Royal Asiatic Soc. xi. 10. " Deut. xxxiii. 26, 5. " Donaldson, Varron. 148. " Gerhard Griech. Mythol. ii. 277. Oreuzer, Symb. iii. 673. " Judges xvi. 23 ; iii. 8. S0N-WOESHIP. 75 Adar (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.' He is Odur, the husband of Freia (Yenus), in Scandinavia, the Syrian god Adar-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 lar, Har, Or, Ar, Aroer. Ar was a god in Asia Minor,' and the cities " Ar of Moab " and " Ur of the Chaldees," bore his name. Mount Ama- nus * is the mount of the god Amanns or Ammon. The Hittites worshipped Atat, Tat, Adad, Hadad, the Sol-Mercury Taut; the Kenites worshipped Kan, Chon, Cain ; the Kadmonites Adam-Kadmon, the god Cadmus, Kadmiel;" the Kenizites the god Akanaz, Kenaz (Ak- Anos, or Ash-kenaz) ; the Perizzites Paras, Eimmon-Parez,' Pars or Perseus, the Sun ; the Zuzims worshipped Aziz (Azaz) the Dev, Asis the Sun ; the Eeph-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 liv, 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, Elam).' The Pelasgi were the Bel or Apel-Sacae (Bel and Asac, the god). ' Eawlinson, Journ. etc. xi. p. 10. " Uhlemann, Thoth, 87. ' MoTers.'441. » Grote, xii. 118. ^ MoTers, 620, 521. " Numb, zxxiii. 19. Baal-Perazim, 1 Chron. xiv. 11. ' Compare the Hebrew names Asana, laahen, 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. ' JehoTa-Shalom (Ihoh-Sh lom), the name of an altar, Judges ri. 24 ; She- lumiel. 76 SPIEIT-HISTOET OF MAN. Duma ' was the tribe of the god Adam (Adorn) Atho and Athumu the Sun in Egypt, Adamas, the god Tammi of Ezechiel (viii. 14, a name of Adonis), Athanias a Gre< Ancestor or god ; compare the names Thomas called J idum-us {Ad-adam), Duma a town in Achaia (Adom)." The Aram-eans were the children of the god Ara (Hermes). The Ammonites were the children of Amm( (the Sun), the Israelites of their god Azar-iah or Azar- (EzrAel, Azrael, Israel). The Paion-ians in Thrace were tl children of Paian, a name of Zeus ; the Sap-aioi we: perhaps the children of the god Asap, Asaph, or Sev. Tl Paiti, a people of ITirace, may have worshipped the g( Abad, Aput, or lapet.^ The city Aphutios was probab named after this god Phut, Ptah, or Apet.* The city Eic was perhaps named after the god Aion ; ' and Bog-es, tl governor of the city, has the name of the Sclavonij " Bog," the Sun, like the eunuch Bago-as. Beth-Chanan° was the abode of the Phoenician gc Canaan,' the Kanoon, after whom the Syrian month w named. Cana of Galilee had the name of the god Acj " Chon," " Kan." Beth Abara,' the house of Abar (the g( Bar), is translated " house of passage." Beth Achari house of the god Achar (Kur=the Sun),'° is translat( " house of the vineyard." Beth Agla, house of Agal," tl god Agal (Gallos, the Sun), translated " house of festivity Beth-Anath,'" house of Nit (Anad) the Assyrian, god, A ata, Anaitis or ISTeith, goddesses both of Egypt and countri near the Black Sea. Beth Arabah, " house of Arabah.'' " The name of Hebron before was Ejriath-Arba, who (Arb Araba) was the great Adam among the Anak people." '* ' Movers, 338, 353. " Crucius Horn. Lex. p. 140. " Herodot. vii. 110, 113. * Ibid. vii. 123. * Ibid. 113. 1 Kings, iv. 9. ' Sanchon. see Cory Anc. Frag. Preface ' John i. 28. " Jer. vi. 1. »" Movers, 198. " Josh. XV. 6. ; xviii. 19, 21 ; Movers, 379. " Josh. xix. 38 ; Judges i. 33. " Joshua xviii. 22 '* Ibid. xiv. 16; Movers; Arab, Iarob.=BaaI; Horeb. SUN-W0E8HIP. T7 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 (lubal, or Bel, Baal, Apollo) becomes the inventor of musical instruments, instead of Apollo, Epnl, playing on his lyre. 'XJagnis (Agni) is the inventor of the melody of the double flute.' Bel becomes a giant.' Pie is also Hercules," and an ancient king, the ancestor of all the Semitic royal families.* Tat, the Sun (Adad) becomes Tituos, the giant. The Titans, whom Hesiod expressly calls the earlier gods,' are sun-gods and " giants." The Garian god Osogo (Asak, Asag) becomes (in Nonnus) Aisak, the chief of the horned centaurs." Chom (Bel and A'pollo') becomes an ancestor of the Ethiopians, as Adam and Israel are ancestors of the Hebrews.* Vulcan, god of fire, is become Tobalcain, the smith. Sam, the Persian god (Shem ?) mentioned in the Tasna, becomes an ancient hero in Firdusi's Shah Nameh. The god Amar or Mar (Jupiter-Sol) becomes, apparently, the World-giant Ymer in Scandinavia. . " At last they 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 they had been buried as evidences of the fact." " The names of the angels . Eaph-ael, Sam-ael, Asas-iel, ' Nonnus, xli. Zli. ' Movers, PhOn. Alt. i. 52. » Movers, Phonizier, 14, lIS, ff. " Ibid. 17. ' Hesiod, Theog. 424. ° Dionysiac xiv. 190. The SacsB in Germany, the lazug-ians in Sarmatia, Tao. xii — § xxx. Ar-sae- es, Isaac, Asa-Ak, Ukko the German god, TJgo (Hugo), jEes-o-ulap-ius (in Hebrew Aloph is the title "Prince," "Duke," and therefore it was previously a name of the sun-god. Compare Bliph-al, Bliph-alaho, Hebrews. Aleph, ox, ' Movers, 189, et passim. Ibid. 347, 130, 189. " Ibid. 152, 153. 78 81'IEIT-HISTOEY OF MAN. Sat-ael, Kachiel (compare Arclial = Herakles) Am-abiel Sachi-El, Seraph-ael, " Och (the spirit of the Sun)," Asmo- deus, Amon, Berith, Oriph-iel,' give the gods Arab or Orph-eus, El, Set, Shem (Semo), Sach (Asak, Isak), Och (Ak), Asas, Arachal (Hercol in Etniria=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 " lauk " (lacch-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 at their devotions. This was done ; and seven others 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 lauk was the Sun, as he was worshipped in the form of a horse, the universal emblem of the Sun.' The Arab laghuth (Achad, the Sun, Choda) was an idol 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 Ishraael with divi/ning arrows in his hand.' Beth Aven (BaiTci^ev) 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- ' Agrippa, 8, 24 ; quoted in Williams' Prim. Hist. 326. EUh-oreph, 1 Kings, iv. 3. " Universal Hist, xviii. 884, Pococke not. ad spec. hist. Arab. 94. " Ibid, xviii. 884. * Universal Hist. 386. SUN-WOESHTP. 79 Dens, AsmodiuB). Betli 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 Maon is the house of Maon (Amon). Beth Shan, " the house of the tooth," was probably the " house of Asan, Zan, or San," the Assyrian god. BethShemesh' the house of Shemes the Sun ; Beth Basi, the house of Abas (the god Busi) ; Bethel, the house of El ; Beth Oar, the house of Acar or K\ir ; the Sun, Beth Anoth " is the residence of the god Anad or Anat, the god of the Eneti, a people of Italy, the Assyrian god 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 ' 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 place,' bearing the names of the suurgods Achar, Agar and Baal ; Beth-Aura, " the house of iix Aur," the Sun ; Succoth, a place," and Succoth-benoth, a deity ; Adami ; a place,' and Adam, a god; Beth Dagon, the house of Dagon (the Bun-god) ; Beth- Aran, the house of Aran (TJranos). Beth Haram, the house of Harameias (Hermes) ; Beth Om, the house of the Siin (Am, Iom=Day) ; Beth Peor, the house of Beor (the god Bar or Abar in Assyria), " the stone Ezel,'" (Asal the Sxm), the city Adam,° Beth Marc-aboth, the house of the Arab god Mirrich ; " Abad, Obodas (Mercury-Dio- nysus). Kimmon-Parez, a place, was probably the seat of the worship of the gods Hermon (Ariman), Eimmon, and Paras (Paraz, Perseus), as the same divinity. Beth ' 1 Kings iv. 9. "Josh. xv. 59. ' Jer. xxxii. 9. * Judg. vii. 24. « 1 Chron. 26—7. " Gen. xxxiii. 11. ' Josh. xix. 33. " 1 Sam. XX. ] 9. Oompare Azel, Aaael, lasael, loseel, Azael, Sela, Sale, Hebrew names. ' Josh. iii. 16. «> Movers, 365. 80 SPIEIT-HISTOET OF MAN. leshimoth ' was probably the city of Asbim (Sbem th Sun), At (Atys, the god). We find Aroer, isns " a city, an Aroer the name of the god li-or-us or Har in Egypt. Th four cities " Ain, Kemon and Athar (Ether) and Ashan, are names of the gods An(i), Ariman(ios), Atar and Asha or " San." ' Eder, a city, is the name of Adar, the go( Eden or Adan, a town of Mount Libanus, not far from th river Adonis,* is named from the god Adan. Beth-Lehen was the house of Eloham (Elohim) and Beth-Pazzez,' th house of AP-Asas (Ap and " Asis," being names of the Su (compare Asas-el, Azazel). Gath-Eimmon ' was the plac of Achad and Eimmon, the two deities (compare Hadac rimon, a god).° The names of the places Ashthaol, Ai) Shamesh, Shalabbin, Ailon, Eilon, Akron Tiips, coi tain the deity-names As, Tal, Ar, Shemes, Sal (Sol), Abai Elon (Alon) and Kronos (Ak-Uranus).° The place Alan melech '° was named after the god Alamelech or Elimelecl Compare Melech, Adarmelech and Anamelech, gods o Syria and Sepharvaim. The places Mar-alah and Iphtaht (lephthah-El, Phth-ah-El or Phut-Ahelios) were obviousl named after the gods Amar, Alah (Eloah)," Ptah and E Arad, a city, Arada, Arath (in Arabia Petraea)," an Arad-us, a seaport, were named after the god Arad Euda, an Arab god, Eta, an Egyptian god," the god Baa Melk-arth of Tyre, Melic-ertea of the Greek legends (Am£ lak-Arath)."' On, or Heliopolis (Aon, 'ix l^umb. XYI. 1.), was th city of An, the Sun, in Egypt, and in Syria (Baalbec). Ar was a frequent name of cities in Asia Minor and neighboi ing countries.'" En-rogel'" was the well of Archal i ' Josh. xiii. 20. ^ ibid. 16. » Ibid. xix. 1. ' Calmet, Diet.' ' Josh. xix. 16. » Ibid. 21. ' Ibid. 45. s Moyers, 197, 206. » Josh. xix. 41, 43. . "> Ibid. 26. " Ibid. 14, 11. Polyglott Bible, Stier & Theilo. " Calmet. " Bunson, Egypt's PI. 1. 410. " Movers, 14, 158, 43' " Christian Examiner for July, 1856, p. 86. " Josh. xv. 1. STJN-WOESHIP. 81 Phoenicia (Arcules), Hercol in Etruria a name of Hercules, called Herakles.' Asdod was the city of, Sadad (As Adad) or Sadid, the Arab and Phoenician god.; Iptah, Iphthah,' was the city of Ptha, Aphthas,* Apet, Phut, lapet. Abot was the word for the solar " year." ° Abod was the Sun. The city Abydos (Abidos) was named after the god Abad, " Ebed," Apet, " lapet," " 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). Sreiad-ios a name of Bacchus (Dionysus), Zebedee and S-ebaoth contain the deity-names As and Abad (Ebed). Compare Bethobalus, Obadilus. Amad, Amathus, Emath, id est, Hamath," was the city 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 IS'ibhaz and Tartak." " Lukia, the country Lycia, is named from Alak, Lauk, Luke, 'KvKrj, " light," the sun-god. Laconia and Elicon are 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.' Askelon was the city of the god Asak-Elon, the Phoenician Elon, the Hebrew deity Elion. Amam '" was the city of Amam (Moumis) the sun-god of the Baby- lonian philosophy," the Arab god (H)umam ; Yamama, a part of Arabia is the name of Amam or Tom- Am, the Sun. Adad-ah, a city, is evidently the name of Adad, Ah, the Sun." Compare the name Adah in Genesis. ApharathosA Gen. XXXV. 19, is the city of the god Abaratha. Temani ' Movers, 336. 2 Ibid. 144, 667. Sanchon. ' Josh. XV. 43. ' Suidas Lex. * Seyffarth, Gram. Preface, xxvii. ' Seldeni Opera, iii. 387. ' Movers, 232, 372, 381. , * 2 Kings, xvii 30, 31. ° Numb, xxxii. 3. " Josh. XV. 26. " Movers, 266, 276. Damasoius 1. o. p. 258. '" Munter, Babylonier 20 ; Josh. xv. 22. ledidah, 2 Sings xxii. 6 82 SPIEIT-HISTOET OF MAN. is the land of Temen (Atman, Atumnios), Athom— Ami.' Abel and Abila were cities of Abel or Bel, Shushan in Persia the city of Asas-An (Asan), the Sun ; Aloth or Alath was the city of Alad or I+ot, the Sun, and his goddess Alitta (Venus). Arad, a city, Aradus, Ehodos (Erde) were named after Arad, the Sun. Shamir was the city of Shamir, the Sun.'' Melita (Malta) was the isle of Yenus (Mylitta), Samaria was the land of Shemar or Shemir. Berytus was named after Berouth or Barad, the Sun, " the 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 the Sea-god.* Ekron was the abode of Kronos (Saturn, Baal-seSw^).' 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 TTcVwi', " 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- ' Gen. xxxvi. 24. ' Josh. 16. 48. ' Judges, ix. 46. Compare the Vedio deity Bharata. * Movers, Phon. Alt. I. 111. The Phoenician Kron-oa appears as sea-god (Movers, Phou. Alt. L 112). Pindar, 01. xiii. 98, calls the Water-god (Poseidon, the Sun) " Father Bam- 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 Ritter, 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 Phoenioian god, and Mare " sea," Banoth, a god, Pontus, " the sea," Pontus a country of Asia Minor, and the Eelles-pont. * 2. Kings, i. 2. ■ II. ii. 712. Vib-uleu-us (Abib-Elon), Tao. Book 6, xl. Vib-ill-ius, ibid. xii. 29. Vip-sanius, ibid. ii. xxiii. Vip-sania, a Roman lady. striT-woESHip. 83 suit Baal-zebob (Bel-"As "-J.5o5) God of Akron, whether I shall recover from this sickness.'" He must have sent them to the qracle oi Abib or Phoibos-ApoUo, the- oracular god. In Homer Azeus {A^€v<; °) son of Clumen-os (the gods Ool, Agal, and Omanus), brother of JErg-inus (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 Minor, Jixpiter Asius in Crete,' the god " Husi " (Ashi ?) north of the Euphrates, the god " Aishi " in Palestine a name of Jehovah,* I-asius (a name of Bacchus),' "As " the name of Asar and Asarac in Assyria"; , (H)uas and Euas, names of Bacchus.' Compare the names of Asa, a Hebrew king, Aso, queen of Ethiopia, Is-ias, a Corinthian general, As-Iah in the Cabbala, and As-Ah-Iah.' Mercury, in Hesychius, is called Such-os." Chr-usaor, and Osog-o (Asac) were Carian gods.'° Ghr-usor, M-dsor (Taut), S-uduk and Ouso-us were Phoenician deities." The Greeksj Assyrians and Persians adored Per-sEtrs (Bar-Asius ; compare the Perazim and Parsees). The Germans wor- shipped Hesus ("Esus), Zeus was called C-adus (Ac-Asius, like Ac-Mon, Ak-Amon) on the river Orontes,'" M-asews in Phrygia ; " D-asius is a Chaldean month-name (a god), evi- dently the name of "Thasos," the "Tasian Hercules."'* Seb- azius is Bacchus (Seb=Saturn)," Sabus was a najie of Bacchus," Seb is Saturn. Sebub is probably the same god. Zebul was the title of a ruler of a city. IKings bore sun- names. ' 2 Kings, i. 2. ■' Crusius, Hiad. p. 82. ' Anthon, Art " Asi." « Hosea, ii. 16, (18). " Hesiod. Theog. 9T0. ° RawUnson, E. A. S. xii. 426. ' Eokermann, i. 199 ; Movers, 546. ' 2 Kings, 22, 14; Ishiah, 1 Chron.. xxiv. 25; Ah-iah, Exod. ill. 14; Ahah, " Ahoh," 1 Chron. ch. 27, 4 ; 2 Sam. 23, 28. ' Eokermann, i. 141. " Morers, 19; Strabo, xiv. 2, p. 204. " Sanchon. 16, 18 ; Movers, 653 ; Eusebins, Pr. Ev. 35, 36. " Movers, 668; Eokermann, i. 119. " Hesyoh. in Williams, 270. " Herodot, u. 44 ; Movers, 21. * " Ibid. 547. " Ibid. 23. Si SPIEIT-HISTOET OF MAN. In connection with the god Adad the Sun, Hadad, Athoth, Tat, Taut in Phoenicia, Thoth in Egjpt, 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 (Audattha).' With Acar or Kur, the Sun's name in Crete, Palestine &c., compare the Irish crios "sun"" (Kurios "lord"), Car-ni a people of Italy, Xr-onoB, a name of Saturn, Acar-na,ma, part of G-reece. With Sol, Sul, in Irish "the sun," compare in Italy Sol, Ansel, Usil (Asel), names of the Sun, Sulla, a Koman, Usal (Genesis x. 27), Azael, a god in Damascus, ° the Gothic Sauil, the Lithuanian Saule, the French Soleil, the Greek Helios (Asel, Ahel), the Welsh haul "sun," * heol in 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, 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 is an Arabian god,' the 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, * Universal Hist. vol. 18, 848. Bopp, die Celtischen Sprachen, Berlin Ak.; Seyffarth, Theolog. Schrifteu der alten Agypt. p. 4 ; Munter, Bab. 20 ; Pictet in Kuhn's Zeitsohr. vol. 4, p. 368. ' Piotet in Kuhn's Zeitsclir. iv. 869. ' Movers, 868. ' Pictet in Kuhn, iv. 349. ° Ibid. = Ibid. 861. 862. 7 Kuhn, iv. 851. « Movers, 263, 81'7, 414. ' Pictet in Kuhn's Zeitsohr. iv. 353 ; BOpp, Gloss. Sanskr. SUN-WOESHIP. , 85 Shemir, Shems), ^mu the Egyptian Typhon," Zom, the Egyptian Hercules,' Sams or Sums an Arabian god, Samh and Somh the sun in Irish,' Semo in Italy a name of Her- cules 'the Sun.' With the Babylonian Alorus iix-bs, the god of light,' compare the Scandinavian god UUer, 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- tween the Black and Caspian seas. The Sun Arak ('Erc-ean Jove), Arg-us, " all eyes," whom M-erc-urj slays), is the Irish Earc, Ere (the Sun), the Sans- krit Arka (sun).' From this name of the Sun comes Erech, a kingdom,' Arg-os, a kingdom of Greece, lericho, a city, and the wanderer Ark-as, the inventor of the measure of the twelve months and the journey of the Sun.' Aroh- al was the name of Heracles in Phoenicia, Herc-ol in Etruria.'", Luc-wrg^-us was a Thracian and Arab god." Compare the names Arg-aio^, J-^-cAel-ous (Archal), Mam- erh-UB (the god Moum or Moumis, the First-born), Anakas- a/rchrVi% (Anaxarchus, Annakos, Erech). Tlie Homeric Orch- omenos " was the city of the sun-god Arka or Erech-Oman- us the Hindu, Persian, Asia Minor and Egyptian deity. The Arabs adored a god Ta Kn." Attis snsis 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 Samothracians (in their mysteries) Adam the holy {a-e^da/Miov), ■ the Mffionians Korubas, and the Phry- gians sometimes Pappas"'* (Papp8eus=Zeus. ' Plut. de Iside, Ixii. " TJhlemann, Thoth, p. 4T. ' Pictet in Kuhn, iv. 352, * Donaldson's Varr. p. 37. ' Munter, Bab. 31. " MoTers, 229. ' Pictet in Kuhn, iv. S55. " Gen. X. 10. • Nonnus, xli. S16, 377. " Movers, 56, 432, etc. " Ibid. 22. " H. ii. 511. TiieEgyptianHarkatheSun, Kenrickl323. " Tuoli in the Zeitschr. der D. M. G. iii. 163. " Schneidewin, Philologus, 3, 261, quoted in Gerhard Griech. Mythol. i. 86 SPIEIT-HISTOBY OF MAN. The old German Tis or Dis was Mars (the Sun).' This god At (Ad) is the Sun Ad-ad. He is the Arabian deity Aud (Saturn),' and, as names of the deities were given to the tribes that adored them, he was probably the god of the Aedues (^dui). 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 IS (Ad, Adi, Deus, Dins, Tius, Thios in Crete, Theos) by the sons of Ee-oben and Gad.' " I swore by the blood-be- sprinkled Aud and by the pillars of Sair." * These are the Arabian chief gods Obod-as (Abad, Ebed) and Dusares.' lacch-os is the Sun, Bacchus. lauk was an Arab sun- god. The Ach-seans were the children of Ak, Ag-uieus was ApoUOf Gau-as was Adonis.' We find Ukko, a Ger- man and Scandinavian chief god, Agis, a Spartan king, Og king of Bashan, AgesiZa-us, a Spartan, Ac-twiZ-aus, Heg- esil-aus (Grote, H.) As kings bore the siin-names, Ag-ag king of the Amalekites, has the name Ag doubled, as in Og-Qg-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 of the judges in hell. The Armenians had their Haik (Ak), the Egyptians their godKai (Ka, Ki), Ki-os meant "Lord"' 116,116. " The hawk was the sacred bird of Adam or Ee-Athom." Osburn'a 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. Sohriften der alten Aegypter, p. 85. The sun-god Phre is a hawk-headed di- yinity. Movers, 68. Cherub (Korub-as) a Hebrew. Ezra, it 59. ' Uhlemann, Thoth, 22. » MoTera, 263 ; Universal Hist, xviii. 870, 88T ; Zeitschr. der D. M. Q. vii. 499. ' Josh. xxii. * Karaus, in Movers, 263. " Ibid. " Movers, 199, 645. ' Lampridius, Jablonski, quoted in Deane, Serp. Worship, 93. ' Lepsius, Berlin Akad. 1861, p. IVO : Seyffarth, Grammar, 3. STJN-WOESHIP. 87 in Egyptian, and the Greeks had their Ai^eiios Pelagos, the Sea of Aig. ^c-mon (Ak and Amon or Monimus) was a fire-god, Ooi-os a Titan, and Ki-os a god in Bithynia.' Esmun (Saman, Baal) is Kronos (Saturn), and corresponds to Pan." Zeus was named Paian in Crete. Pliaon was a name of the sun-god Memnon.' Phanes was the Phcenician 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" * Lam(us) was a god, Elum-as, a Lybian prince.' And the sons of Shem were Ailwm, lai-'S, Ashur, Ar-phach-sad and Aram." Zasm-ech is Elam and Ach. In Homer Laom- edon is a compound of Elam and Adan (Adonis), the As- syrian god. The Hebrew name Elm-Odam ' or Almodam is a compound of Alam and Adam. Elm-odad is a Hebrew name — Elam and Adad, the Sun. The god Oulom or Ulom (the male and female Baal) " the Sun as Soul of the world," is the union of El and Am, two names of the Sun. We find the name Lama (Ulom) in the list of Assyrian gods, given by Kawlinson. 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- god. It is the name of Lamos, a river of Helicon,' and Lamos, the son of Poseidon, king of the Lsestrigonians." 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. ; ' Eckermann, i. 204. " Movers, 332. ' Ibid. 26, 227. * Creuzer, Symb. iv. 69, 70, note, 212 ; Gerhard, i. 532, 533. ' Movers, 476, 477 ; Grote, xii. 412. ' Gen. x. 22. ' Luke, iii. 28. ' Nonnus, Dionys. Notes, ix. p. 34. " Odyssey x. 81. .khish-alom,, 1 Kings, xv. 10. 88 SPIEIT-HIBTOET OF MAN. but they all have something in common. Rhea, Cybele, Demeter, Pallas and Cotys are very much the same.' Yenus is Onka, Isis is Neith, Hathor, Bubastis." Isis is made to say, " Me the first-born Phrygians name Pessinuntia, the motlier 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 Ehamnusia, and those who are illuminated by the commencing rays of the Sun at his birth, the Aethiops and Arii g-nd Egyptians, strong in ancient learning, . . . call (me) 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 (TJshas) the Sun. The Vedic name of this goddess,Ahana,* is the feminine of the Assyrian sun-name San (Asan, Azan,' Azanes, Zan), Ahan, Ohan (lohan), the name of the Huns. The Assyrian sun-god Abas, Busi, Bushi-Ohom " the burning sun," gives his name to Abos (A;8o)s, the Dawn) in Lakonia.' Asas, Asis, the Edessa sun-god, lends his name to the Persian and 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) hfis 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, Eomans, and other nations did not hesitate to pair those of difierent names to- gether. Yenus is the wife of Yulcan, but she bears the ' Gerhard i. 115. " Movers, 160.. ' Apuleius in Gerhard, i. 115. • Wilson, RigT. Sanhita, ii. 7; Bunsen, Hist. Phil. I. Ill; Ausonia, the name of Southern Italy. ' Gerhard, Crrieoh. Mythol. ii. 144. • Bunsen, Hist. Phil. i. 19. ' Gerhard, i. 451 ; Williams, 296. STJN-WOESHIP. 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- ritan god iabe, the Arab god Auf (Af). Av, " the Oacan god lir." "luve," love (Jove), "ETi,"Evi-u8 (Bacchus.) The Assyrian god As, Aishi, a name of Jehorah and Baal, Asius the god of Asia Minor and Crete, the Spartan god Sios, the Homeric Zeus, lasius (a name of Bacchus the husband of Ceres)." Acs in Babylon, Ashi, Asha in Per- sia, lao in Phoenicia, Aoos-Mem- non (Adonis).' Ehou in Egypt the god of day, Hou, Hu, the day, in Coptic ; Ahti in India, lah, laho in Palestine, Ao (Adonis), Aah (Hercules)." El (A1),I1, Heli-os, Ael, Eel, the Sun in Homer. Am, the Sun, lamus in Pindar, lama -in India, loma in Chaldee, lom in Hebrew, Am-ous in Egypt, Euim- os (Bacchus), Yima in Persia. Apia the Earth-goddess (Greece), Aphaia (Artemis, the Earth). Aya, Eva the Earth. Heva, Eve. Euboia (Euboea), an island. Ops, the Earth, " Opis," Upis." ' Asia, 'UzzS. in Arabia, a name of Venus, las (Greece),' Esi,* Hes (Isis), Sai,° Aiaa the goddess of Fate in Homer ; laso. ■ Aia, the Earth, Aue, a meadow in German. loh the Moon in Egypt,' Jo the Moon. EUe (Iais),'° Lua, wife of Saturn (in Italy), Ha the Earth (Sanskrit). Ma the Moon in Asia Minor," Ma the goddess, of truth in Egypt, Amaia,'^ Maia the Earth, Ammia, Amma." ' Donaldson's Pindar, 351. ' Strabo in Williams, 341. • Seyffarth, Theol. Schriften, 99. ' Movers, 285, 655, 225. ' Lepsius, in the Berlin Akad. 1851. • Bunsen, Egypt's Place, etc., i. 604, 507. '" Williams, 296, quotes Hesychius. " Gerhard Griech. Mythol. i. 451. ' Williams, 296. Kenrick, i. 353. ' Hesiod, Theog. 910. " Duncker, ii. 488. " Movers, 586. 90 SPIEIT-HISTOET OF MAS!. Ad (Adi), Dius, Deus. Aud, leud, Aides and At. The gods An, " Ani," " Anus," Jonn, " lanus," Ion, Ina (Sanskrit), the Sun. Ar, Aur, the Sun, -^s, ij,^.' Ar-eB (Mars), Erra, Ra, Ke, lar, the Sun in Egypt, Hari the Sun in the Vedas,' Ari-el in Judsea, Er an Armenian god, Ar a god in Asia Minor." Ak the Sun, Och the Spirit of the sun, the god Aug "the brilliant Augea." " Agu-ieus (Apollo). lauk (Yauk the Arab god), laoch(os) a name of Bacchus, Eao-us the heU-god. Ukko in Germany. Aras the Sun, S'^fJ 'Aras, the Sun, PHC (Resh) in Egyptian," the Sun, Arab. Alas, Alah, Eloah. Elas? Ilus, Elias? Helios the Sun. Abram (Saturn), Bromius (Bacchus) the Sun. Abarim. Ada (Juno in Babylon),' Dia "the beloved of Jupiter ; " Aida, Ida (Sanskrit) the Earth-goddess, Adah.' Di)5 (Ceres). Anna the Moon,* Ino "the white goddess," Enuo the Moon, Inno, Anna, the Carthaginian Venus ; ' the goddess Anaia,' Aonia, Ionia. Khea, the Earth. Aria a country, Hera (Juno), Aeria (Venus)." Achaia (Greece), Gaia the Earth, Acca Larentia. In Hebrew, Eraz, y^K the earth. Eraze in Homer. Arab, in Samaritan, the earth. Aroah, in Chaldee, the earth. Irah, the Moon, f\y^. Aluzza the Arab Venus, Elousia (Diana)," Elissathe goddess Dido, Elis, Hellas (Greece). Obrimo," Brimo a name of Hecate. ' Movers, 340. ' Weber Ind. Stud, i. 110. ' Gen. iv. 20. * Donaldson's Varronianus, 163. ' Movers, 600, 615. ' Ibid. 627. ' Movers, 334, 335, 478 ; Job xxii. 28, xxxi. 26. " Movers, 231. » Wilson Rig Veda Sanhita, i. 247. " Movers, 336, 431, 432, 434. " Nonnus, xiv. 44. " Seyffarth Grammar App. 80. Aruas, a son of Moses, Kurtz ii. 178. Aruscii-na, a Roman; Tacitus, book vi. § xl. ^j-s-al-us, a Phoenician god; Movers, 19. Arab, 1 Chron. vii. laras-Iah ; ibid. viii. " Movers, 616. '« Rinok.i. p. xx. SUN-WOESHIP. 91 Asan (Azan) Zau (Jupiter) Zrjv, San, the Assyrian god, Ahan (Day in Sanskrit), the Gothic Sunna (Sun). The Egyptian god Thore, a name of Ptah, the German god Thor (Thorr), Adar (Atar) the Assyrian Mars, Htore (Hator?) meaning " God" in Egyptian, Adar-melech the fire-god, Baal-Thureus.' Asad, the god Seth, Sadi, Set, deity- names, " Sate god of light." • Amar, the Sun, "Day,'' Meri the sun, Mar (Dominus imbrium),' a Phoenician god. Mor-Iah. Asak, the Sun, Osogo the Carian god,' " Suchos," a name of Mer- cury, the god Sich-a.e-us.' Alor-ua, the Babylonian god of light, UUer the sou of Thor the Thun- derer (a Scandinavian god). Hermaon (Mercury),' Ahariman, Ah- riman (Sol-Mars-Devil-Ophion), tbe god Rimmon. Anan the Sun, Ninus the king or god, Noun (Water). a Assur the Sun, Surya, Arad, the Sun, lared, Urot-al (a name of Dionysus), Melk-ortA (Moloch). Zano (Juno), Asana the Spartan Minervaj Ahana (Aurora) in the Vedas, Sonne the German female Sun. Hathor (Venus in Egypt), Terra the Earth-goddess, AtargMie, Tark&t and Derketo, names of Venus. Athro, an Assyrian-Persian goddess ; Thuro, a Phoenician name of Har- monia. Satis (Hera, Juno), Istia, Tstia, Hes- tia, Eseet, Sit, Sito. Mer, an Egyptian goddess.* Zugia (Juno),' Siga (Athena,) a PhcB- niciau goddess.' niuria (niyria). 'Haira. Harmonia, the goddess. Nana (Venus), Nanaia.'" Assyria the Earth. Erde the Earth, the Gothic Airthfl the Earth-goddess, the Scandina- vian J5rd the Earth-goddess, "jlni-imis," Artemis, names of Diana ; the German Earth-goddess Hertha. ' Movers, 25. ' Seyffarth Gram. 40, App. 6. ' Movers, i ' Bunsen, Egypt's Place, i. 410. ' Movers, 232, 616. , ° Ibid. '' Nonnus Dionys. xxxii 67. ' Movers, 642. " Nonnus, Dionys. x. 803 ; Josh. xil. 6. '° Movers, 62V. 93 BPIEIT-HISTOET OF MAN. Adam (Adar,Thor), Zeus-Dem-aru3 (Demarez), Athamas a god,' the sun-god Atumu, Atmu, Tom, Tumi, Ee-Athom inEgypt,Thamus a name of Amon,' Thammuz (Adonis), Baal Tamar, Thamyras.' Ad-Adam. Adan, Adonis, Ethan a name of Baal. Avan the Sun, Ven the Sun (in Sans- krit), the god Phanes in Phoenicia, the god Phaon, Evan a name of Bacchus," Haran in Persia, Aban in Egypt, Oben-ra in Egypt, Pan the Sun. Bhanu, Sun in Sanskrit. Benoth (Abanad) a god. Uran-us, Saturn. Asar (Ahura) " Hpr, Horus, the Sun, the God of light. In Coptic, hor=" day.'' Azar, Saturn, Asher (Baal, the sun). Asis " (smi) Mara, Asas. Adad (sun). Tat, Taut, Thoth. Silen-us Hephaestus (fire-god of Greece), Aphaistos in Pindar. Damia (Isis).' Demeter,' the Earth. Damia (Ceres) the Earth.* Diedumos, a Phrygian goddess." Athena (Minerva) Tanais, Danae the Earth ; ' Diana, Earth-goddess ; the goddess Than-ake (Tanais).' Vena the Moon (in Sanskrit), Avani, the Earth-goddess in Sanskrit," Venus, the Earth-goddess. Bendis (Artemis)," Pontus, a country. Uran-ia, the celestial Venus. Hera (Juno, queen of heaven), Sara the Moon in Syria and in Calmuck- Tartar." Azara. Ashera, Baal's goddess in Israel." Saosis, Sais, goddesses, Vshaa the Dawn ; Sosa, a nymph united to Mercury." Asis (Asia). Tit-aea, fiie Earth, Tethys, Thetis. Selen-e, the moon. Vesta, Roman fire-goddess. ■ Williams, Prim. Hist. 296 ; Gerhard i. 461. Kuhn Zeitschr. i. 463. ' Nonnus, v. 65"?, x. 18. ' Kiuok, Relig. der Hellenen. 164. • Oreuzer, iv. 242. "• Eschenburg Manual, 4S6. " Eiuck, i. 99. " Movers, 79 ; 2 Kings xxiii. " Nonnus, ed Marcellus, p. 126. ' Oreuzer, iv. 380. 321. " Movers, 661. ' Movers, 510. ' Movers, 14. " Spiegel, Vend. 156. " Bunssn, Hist. Phil. i. 856. " Movers, 368. BUN-WOESHIP. 93 Apollo (sun), « Acar, Kur (the Bun), Wodan, Anakos, the sun, Inachus, " Samael (Moloch), Nit (the Assyrian god). Dionysus Amad-ioa' Muth (Pluto), Mirrich (MolOch), Mercur, Makar, Alad,* lalda-Baoth, Lud, Lot, Ilita, (Agni), Ebed, Abod, Japhet, Beth, Apat, Phut, Ptah, Aphthas, lapetos. Agni, Akan, Kan, Chon, Kin. Sabos, Seb (Saturn), Asaf, Ser, Ahab, Sabi, Elon (Sun, " the king"), Elioun, Elion (The Most High). "Apellon, the fighter."' Adak, Daohos, Tag, Dag, the Sun. Adag-ous, a god of the Phrygians.' Pallas. Cora, the Earth. Cer-es, goddess of corn, etc. Charis, wife of Vulcan. Evadne. The Egyptian Anuke, the Earth. Semele, mother of Bacchus ; Earth.' Nut, " she who bears," Neith, Anata, Anta," Egyptian war-goddess, An- aitis, Amadia, Media, Mot, chaotic matter, Mouth (Isis). Amorka,- Omorka, and Omoroka, names of the Babylonian goddess Chaos. Allat, Allitta, the Arabian Venus. Ilythia, the Greek goddess of birth. Buto,Baauthe, Baoth, Boeth (Venus), Apt, an Egyptian goddess." Gng,, Scandinavian goddess who floats about with the sun's rays. — Xva, Oxya V ^oiviKTi. Ken, Aigina. Hebe. Saiva, an Arab goddess. Luna, the Moon. Bellona, goddess of war, the Armed Minerva of Homer. Dakia, the Earth, Dacia ; Dauka, a Babylonian goddess. Attica, the Earth. ' Creuzer iv. 242. ° Bunsen, Egypt's Place, i. 410. ' Amada, Amittai, Hebrew priests, Amida a city in Eastern Asia Minor, the Maedi aThraoian tribe, Grote xii. 4; the Medes, Madai, Mata ("a Mede.") * ElaUua, king of the Lapithae, father of Caiu-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. Albos (Zeus). » Bunsen, ibid. " Miiller Dorians, ii. 6, g 6. ' Hesychius, in Movers. 668. 94: spntrr-HisTOET of mas. Asel (Sol), UsU, Helios Huram,' Suram," Hermes death-god, Surm-ubel, the god. Asadan, Satan, the sun-god,' lasdan (Ormuzd), Orpheus (Pharo, the Sun), Xarbas (Apollo), Baal-Iarob,* Arab the god, Arba (Adam). Sarpedonius (Apollo), Atal, Talus, the Sun in Crete, Tal the Assyrian god, Talaios in Crete, Atlas, Talos.' Atab, Tobi the Sun (Ad-Ab) or Sa- turnu8-Sol; Davus, Divus, Dev, " the land of Tob," " Tab Rimmon, Tob-Adon-Iaho, Tobi, an Egyp- tian month-god. Tujihoi. Papaios (Zeus in Scythia), Abib, Phoib-os (Phoebus), Abobas (Abob) a name of Adonis) Apop and Apophis (names of Typhon) the Deyil, Bab-el, the Sun, Babys- Typhou (compare Sut-Baba). • Am the Son, Ham, Sam, Semo, Anam, Noum, a Phoenician god. Abar, Epure (a name of Apollo), Bar the Assyrian god, Bore in Egypt. Narayana (Vishnu the Sun), Nerio. Achad the Sun ; Gad. Moloch Isaac, Asac (the god of the Sacae, Scythians). Amanus the Sun, Hela, Soandinavian Hell goddess. Sarama, Hindu death-goddess. Stheno, a Gorgon. Euruphaessa, irtfe of Hyperion ; Europa the Earth-goddess. Bfiriboia, wife of Aloeus. Sarpedonia (Diana).' Tholath (Isis,' Omorka), Tellus the Earth, Dalos the Isle De- los,° Italia, Aitolia (Aetolia). Tupe (Typhe or Type), the Heaven, a goddess in Egypt; Neith-Pe, (Neith Urania).'" Paphia (Venus), Aphaia (Diana), Apia (the Earth) in Scythia. Humus the earth. Naama (Venus)." Pyrrha, Deucalion's wife. Neriene, wife of Mars." Hecate the Moon,' the goddess Gad," the goddess Cotys.'* Melechet his goddess. Succoth (Venus)." Mana the Oscan goddess of birth. ' Movers, 606. ' gatnios, a warrior in Homer. H. 14, 443. ' Movers, 398. ° Ibid. 11. ' Movers, 881. ' Pindar, Nem. i. 4. '» Uhlemann, Thoth. Si. " Movers, 371, 206, 585, 516. " Isaiah, Ixv. 11. " Gerhard, i. 112. " Ibid. 606. ■ ' Munter, 22, 40. • Judges, xi. 3. " Creuzer Symb. iii. 543. " Movers, 484, 488. 6UN-W0ESHIP. 95 Omanus, Amon, Mena the Moon.' Manes, Minoa, Manu, Menes, Meni the Babylonian Venus,' 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.* Berith,'" "Barat-os" in Sanchon. Salam the Sunj lahoh-Shalom, Salama an Arab goddess, Salamis the Island, Salambo (Venus), Sa- lem (lerusalem). The reader will find in the first part of the preceding table eight mono- syllables, each a name of the Sun. As scholars hare reduced ancient words used in ordinary conyersation 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, Shemuel (Shem and El, a name of Saturn and Sol), Samu-el, Sam-ael,° Semo an Italian god, Sem-Her- acles" (Hercules the Sun),' Asom, a Hebrew name, ("Zom the powerful," the Egyptian god Hercules,' Smu a name of the god Typhon in Egypt." Hercules ia in the Sun and goes round with it.'° Hercules was called Desan(us) in Phoeni- cia." Odison, Idisan, and Disan are Hebrew proper names.'" Beth-Shean (house of the god Shean or San), and -ij^ia (San, Shan), are found," Nib-shan (Nebo and San or Asan) '< Azzau " Aaana, a Hebrew name, Hassan a Turkish name, Bil-shan (the gods Bel and San), Sh-eshan (As-Asan), Shuni " Ashan," Nah-shon (Anos, or Anas, Nah, and Asan, Son, Shon, names of the Sun)." Shinar is As, An, Ar ; or, the gods Agan and Anar=Onuris,Anergea, etc. lesh- im-on, Sim-on, Sim-eon, the Asn>on-ean dynasty, compare the Assemani, the people ,of Asaman or Saman (Baal), Esm-un (Apollo), (Sm-un=0siri3, Ammon, Ptah)," Aishbosheth (Asab-Aseth, the god),™ M-ephibos-eth (Abib, Phoebus, Seth), isina Bethnel, the Syrian" El-beth-el, Shimi, Bal-Aam, Bal-Ak, Ibleam, Pel-Eg, Bash-an (the • god Busl and An * See my article on Ancient Names in the Christian Examiner for July, 1856, page IS, &., also the Appendix of this volume. ' Pindar, 01. 3. ' Munter, 14; Isaiah Ixt. 11. ' Judges, ix. 46. * Munk, Palestine, 89, 92 ; Movers, 515, 684. ' Movers, 397. ° Creuzer, iv. 86. ' Donaldson's Varronianus, 37. * Uhlemann, Thoth 35 ; Zames the brother of the goddess Rhea.— Williams 248 quotes Cedrenus. ' Plutarch, de Is. Ixii. '» Plut. ibid, xli ; Movers, 444. " Movers, 460. " Gen. xxxvi. 21, 26. " Josh. xvii. 16. " Josh. xv. 62. '* Numb, xxxiv. 26. " Gen. xlvi. 16. " Josh. xv. " Numb. vii. " Movers, 160. "" 2 Sam. ii. 10. " Gen. xxviii. 6. 96 BPIEIT-HISTOEY OF MAIT. the Sun),' Elon the Phoenician god, Elion the " Most High God," by whom Abraham swears, Eln-a Adair, 80, 19. Squier, Serp. Symb. 112. ' J. Miiller, 64. • Squier, ibid. 113. ' Ibid. 162. '° J. Miiller, 320, 368. " Codex Vatican, Lord Kingsborough, vi. lYS. " Serp. Symb. 118. 106 SPIEIT-mSTOET OF MAIT. on the sacred edifices in other parts of the city, shed a bril- 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 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 sacrificed alive in the usual way by the knife." At the great Raimic festival which the Peruvians cele- brated at the summer solstice, at the same time as the 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 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 flre in the temple of Testa was renewed every year by fire produced from the rays of the sun.' The Eomans had their Yestal Virgins who kept up the sacred flame, and there were virgin priestesses of the Assyrian Artemis.' Among the Greeks, human victims were offered to Dionysus (the Sun) as they were to the He- brew Moloch. ' Prescott, Mexico, 72, 78. ° iEsohylus, Agamemnon, 88-98. ' Mexique, 28. The Peruvians sacrificed human beings, a child or beautiful maiden, on great occasions. — J. Miiller, 103 ; Prescott, 105. A tribe of the Pawnees offered up human beings to the Great Star Venus. — J. Miiller, 63. i Perou, 872 ; Prescott, 104. ' Prescott, 107. " Eschenburg, Manual, 429. ' Movers, 404. FIEE-WOESHIP. 107 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).' Agni, thine offering and thy glory and thy flames beam high.' Blessed are ye holy men— in your sacred fires.* The Yedas allegorically figure tlie Deity with a head of fire, and the sun and moon are his eyes.' Homer, the Vedas, 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 Sepharraim." Will lahoh be pleased with thousands of rams, with ten thousand riyers of oil? Shall I give my firsthoffn for my transgression, the fruit of my body for the sin of my soul ? ' 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 (eaith the Lord).' Manasseh "' built again the high places which his father had broken down.'' And he caused his children to pass throyigh the fire in the valley of the son of Hinnom. And he set a carved image, the idol which he had made, in the house of God ('Elohim)." Manasseh set up an image of Jupiter with four faces in the temple at Jerusalem." Movers, in speaking of the in- fluence of the Phoenician religion on the Hebrews from the earliest times, says, " Jehova, here earlier adored as Moloch- Apis, was now Baal besides." " In Egypt the ox is sacred to Ptah, the god of fire, the Moloch or Great Spirit of the Egyptians." A holy ,bull, called Apis, was kept in his temple and venerated. Among the Old Israelites the image of Moloch was a • Wilson, Eig. Veda, i. 82. ' Wilson, ii. 278. ' Benfey, Samaveda, 294. [ * Nalas and Damayanti. « Stevenson, Samaveda. \ ° 2 Kings, xvii. 31. ' Micah, vi. 1. ' ' Jeremiah, vii. 31, 32. ' 2 Chrou. xxxiii. 3, 6, T ; Levit. ix. 24. " Suidas (Manasses), quoted by Movers, p. 542. B. 0. 698-643. " Movers, Phonizier, p. 9. " Duncker, i. 50. 108 SPIEIT-HI8T0KT OF MAN. statue with the head of an ox, in whose outstretched hands children were laid and roasted hj 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 symbohsra. The oxen of the sacred vessels of the Hebrew ceremonial will not be forgotten. They constituted an important part of the Hebrew symbolik. The idol of the Cretan sun-god 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." 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 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. JJvp ZiairoTa ecdie. " Fire Lord, eat." * " For lahoh your God is a consuming fire." — Deut. iv. 24. The Phoenicians in great misfortunes, in war, di'ought or pestilence, offered up the best-loved child to Saturn. The king of Moab was besieged in his city by the alUed armies of the kings of Saniiaria, 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-bom son who would be king after him and offered him up as a humt-offering upon the wall " (in sight of the besiegers). " And thei*e was great wrath of God against Israel ; they marched off and retiirned to their own land." ' ' Beyr, Annot. ad Selden Syntagm. 256, Munter, Eel. der Karthager, 9, in Movers, 379. • " Movers, 31. ' Carthage, p. 23, XJnivers pitt. Afrique. * Maximus Tyrius, in Movers, 328. Ezek. xvi. 20 ; xxiii. 37. ■^ 2 Kings, iii. 27. Movers, 303. I'IEE--WOESHIP. 109 The Phoenicians held that Cronos (Saturn) offered up his Only-Begotten son to his father Ouranos.' Abraham (a name of Saturn), in the Old Testament, prepares to offer up his only son as a burnt saci'ifice 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 sanetuary.' We find El-imelech and Ah-imelech, names of Hebrews. The first is El (G-od) and Moloch ; the second is lah and Moloch. Elijah said, " Gall ye on the name of your gods and I will call on the name of lahoh : and the god that an- swereth hjjvre let him be God." ' 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 offered." Offerings were made to Moloch as to a modifica- tion of the Tyrian sun-god on Baal's altars, where was earlier El, then Jehova the consuming Fire. The worship of Malach, or Moloch (compare Malach-Bel, Malachi, Malchi- El and Malchi- Jah) had in the most ancient period united itself with that of El-Saturnus.' Melech is Camus and Ariel ; and is worshipped in conjunction with Bel-Saturn, the national god of the Semitic races." Later, the Israelites swore by Jehovah and by Malcham (Moloch).' The mountains quake at him and the hiUa melt and the earth ia burned at his presence.' The fire-god Ariel, worshipped by the Ammonites and Moabites, gave his name to Jerusalem, the Ariel ! Ariel ! of the prophet." El eats up children, the Babylonian Bel- ' Sanchouiathon, A, vii. ; Cory, 14. " Levit. xx. 3. ' 1 Kings, xviii. 24. * Movers, 3'72. ' Movers, SIT, 324. " Movers, 358. ' Zephaniah, i. 5. ' Nahum, i. 5. " Movers, 323, 824, SSY. 110 SPIEIT-HISTOEY OF MAIT. Mithra changes to Moloch, Sol to Typhon the consuming heat.' The Egyptians worshipped Typhon with the usages of the Moloch worship. The Greek Dionysus was originally the fire-god Moloch.' To the Tyrian Baal children were offered in the character of Moloch the devouring Fire. The same is true of the Tyrian Uso(v) (Mars), called by the Egyptians Ghom 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 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.' Moloch was the Sun.° Dionysus was both sun-god and fire-god. Baal-Ethan, Baal-Chon (Yulkan), is the Preserving, Baal- Adonis the Creative, and Baal-Moloch or Baal-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. Einck says, "Hephaestus (Yulcan) seems to mean the Divine Breath which inspired the earth-clod with the fire of life, like that Dragon of Life, Ohronos, who produced the egg of the world." ' The Yirginians kept up a perpetual fire in their temples." I straightway essayed the divination by fire on the Mazing altars.' "The seer . . . revolving in ear and thoughts without tlie twe of fire." '" And the gods no longer accept from us the sacrificial prayer, nor the/ame of the thighs.'' ' Movers, 300, 301. " Ibid. 372 ff. " Movers, Cap. ix. * Ibid. s Movers, 299. ° Grotefend, Inscription of the last Assyrian Babylonian King, p. 28. ' Rinck, i. 67 ; Movers, 160. ' Serp. Symb. 128, 129. » Antigone, 1010. « .ffischylus, Septem contra Thebas. " Euripides, Ant. 1020. FIKE-WOESHIP. Ill And do the creatures of a day possess Ivight fire ? ' There too is the fire-wielding divinity the Titan (Sun) Prometheus." Saith the Lord (" lahoh ") whose fire is in Zion, and whose furnace in Jeru- salem.' These words (the ten commandments) the Lord spake unto all your assem- bly in the Mount, out of the midst of the fire, of the cloud and' of the thick dark- ness, with a great voice. . . , And it came to pass, when ye heard the voice out of the mi43t 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 his voice out of the midst of the fire ; we have seen this day that God doth talk with man, and he liveth. Now, therefore, why should we die ? For this great Mre 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 Uved?< And the sight of the glory of the Lord was like devouring Mre.^ Here is fire-worship (Moloch, the Destroying Fire) plainly enough. It is both fire-philosophy and fire-theology. It is the worship of the Divine Fire which is seen in Mex- ico, and among the Greets and Cherokees in the United States ; it is the Persian and Hindu fire-worship. It is the Divine Fire of Pythagoras &,nd 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,"-^Adoni, Adonis, Adonijah, Malchi^^ 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." ° " Did ever people hear the voice of God speaking out of the midst of ' ^schylus. Prom. Bound, 253. " Sophocles, (Edip. Col. 55. » Isa. xxxi. 9. * Deut- ^- ; "• 22-26. ' Ex. xxiv. W. ° Deut- i^- lo- 112 SPIEIT-HISTOKT OF MAK. the fire, as thou hast heard, and live." ' " The Lord talked with you face to face, in the Mount, out of the midst of the fire." " "And the Lord said unto ^^ifoses, 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 from Israel." ' The Sun had his chariot in Cyprus, in Hierapolis, and in the temple at Jerusalem ; and the Khodian 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 Baal-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 oflPered up to Saturn.* 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. " Nadab and Abihu off'ered strange fire before the Lord, which he commanded them not. And there went out fire from lahoh 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 bumt-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." ' '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.' " They keep altars of fiame with unextinguished fires, but no effigy or known images of the gods." This is the " Sacra Herculis " carried ' Deut. iv. 33. ' Deut. v. 4. ' Numb. xxv. 4. ' Movers, 25. » Levit. Ti. 12, 18. " Silius, iii. 30 ; in Movers 401. FIEE-WOESHIP. 113 from the Ariel of the temple at Tyre to the Tyrian colonies. "It is evident that in Tyre, in the temple of keracles-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 fiamed upon the altar, and its glare was reflected by the pillar. The worship . here was without an image." ' The fire-worship in the Hercules temple at Gades was, according to the Phoe- nician custom, imageless." Nothing hut 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 in Horeb out of the midst of the fire.' And the Lord spalse 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 it came to pass, when the flame went up towards heaven from off the 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-monthed year the sou of Time, thou performest orbit after orbit. Nonnus, xl. 369. The 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 ;' 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 • Movers, 401. ' Movers, 76. ' Deut. iv. 15. * Movers, 70, 339, 340; Isaiah, siv. 13, 31 ; Jer. i. IS, 14, 15. 8 114 SPIKIT-HISTOET OF MAS. daytime also he led them with a cloud, and all the night with a light of fire." ' Nergal-Sarezer, the Chaldean chief of the Magi (Rab Mag), accompanied the Chaldean armies." Agni, " the Divine Fire," the Hindu deity, is the Sun ; ' 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 prayers of the Cherokees.' The fire is to the Persian the visible symbol 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 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,' as well as in Kome, Assyria, Babylon (Eab Mag), and at Jerusalem, whose oflice 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." A deity whose idea (image) is the pure, holy fire, cannot be approached by common men : he re- quires a priest-caste. " Now, therefore, why should we die ? for this Great Fire will consume us : . . . for who of all ' Ps. Ixvii., 14; Ex. xiii. 21. = Movers, 10. ' Wilson, Rig Veda Sanhita, ii. 143. ' Wilson, ii. 133. ' Serp. Symb. 68 ; see J. Miiller, 108, 116, lit. « Ersch and Gruber, Lex. 329. ' Adair, 19, 81. ' Movers, 858—360. FIEE-WOESHIP. 115 flesh has heard the Toice of the living Elohim speaking out of the midst of the fire, as we have, and lived.'" Ye shall kindle no fiee throughout your habitations on the Sabbath day.' The Ojibway Indians kept the sacred fire always burn- ing.' 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, and at once thy life is extinguished.* Tea, the light of the wicked shall be put out. And the spark of his fire shall not shine. (Job xviii. 6.) I The same Spirit (" Purusha ") which is in the Sun rests also in the heart.' Agni, as Tama, is all that is born ; as Tama, 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 liying with Jahoh, thy Elohi (thy God) ; and the soul of thine enemies shall he sling out in the middle of the hollow of a sling." In living beings slumbers the God (First Canse) under the name Purusha, and under the form of the living soul.' In the Hindu philosophy, " The souls issue from the Soul of 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, and will return to it.° Man is born unto trouble as the sparks fly upward." Saturn dwells in the seventh heaven, in a high, well guarded castle, the type of the tower of Babel." He is, • Deut. V. 23, 24, 25, 26. " Exod. XXXV. 3. ' J. MuUer, 55. * Ibid. ' Wuttke, ii. 312; Maitraj Upanishad. ' 1 Samuel, 25—29. See Movers, 180. ' Bhagavat Purana, vii. U, 3Y, 38, Wuttke, ii. 328. » Duncker, vol. 2, page 162. ' Wuttke, ii. 262. '° Job, V. 1. " Movers, 154, 259. 116 SPIEIT-HISTOEY OF MAN. therefore, among the Phoenicians and Chaldeans like Jao (Jah) called " He who is over the seven heavens," just aa 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. A flame bm-ned round 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 Jook 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 npon his countenance the Glorious and Beaming. Also could no mortal look upon him. A fire glared round about him. A fire also of great compass mounted continually up from him, so that no one of those about him could approach him among the myriads in his presence.' 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 I looked, and behold a whirlwind came out of the north, a great cloud and a fire infolding itself, and a ' Book of Henoch, 14, v. 10 ff. ; Movers, 260. riEE-WOESHIP. 117 ■ Irightness 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 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 times ten thousand stood before him." ' ' Ezechiel i., i, 22, 26, 27. = Daniel, vii. 9. 10. CHAPTER V. LIGHT. The Oumas, a tribe affiliated to the ITatchez, believed that the Supreme Being resides in the Sun, and that he de- serves to be revered in that vivifying orb as the Author qf Naimre. 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 Universe.' The Indians of the Upper Orinoco worship a being " who regulates the seasons and the harvest," the of- 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 oi light, &c. "The wicked" (comprehending the greater part of mankind) were to expiate their sins in a place of ever- lasting darlcness.' A remarkable festival was celebrated at the termination of the great cycle of fifty-two years when the sun was to be effaced from the heavens, the human ' Serp. Symb. 153. = Ibid, quotes Humboldt, Personal Nar. 273. ' 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 ; andj 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 " unlucky " 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 day a procession of priests moved to a mountain two leagues from the capital, carrying with them a victim for the sacrifice, and an apparatus for kindling the iN^ew Fire. At midnight, when the constellation of the Pleiades approached the Zenith, the New 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 cycle had commenced its march, and that the 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 the Tol tecs and the Peruvian adoration of the Sun, Moon, and the brilliant 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 ' Prescott, i. 126, Ul. ' Mexique, 367. 120 SPrEIT-HISTOET OF MAN. above the clouds, and on earth amongst unpolluted people. He is the author of warmth, light, and all animal and 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 sat with all his light upon the column." ' In the Edda, the stars are sparks of fire out of Muspellheim the world of fire and light.' In Mexico, we find the adoration of the Morning Light. Tlavizcalpantecutli was the god of Morning or of the Light, when the sign of the morning twilight or the crepusculum arises, which they say was created before the sun.* Tlaviz- calpantecutli is the star Venus, 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 light which appeared in the world.' Ushas, 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 San: 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.' ' Serp. Symb. 112. » Presoott's Peru, i. p. 126. " Grimm, Deutsch. Myth. ii. 685. ' Cod. Tat. Lord Kingsbor. vi. 204. ' Cod. Telleriano Eemensis, ibid. vi. 126. • Wilson, Kik Veda. LIGHT. 121 Thou, ITshas, dispersing the darkneas, illuminest the shining universe with thy tays. 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. TJshas, 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. TJnimpeding 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, TJshas 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.' The Deity being regarded as the purest Light, received 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.' White-shming Agni who is possessed of manifold light, the extinguisher of the dawn.* The golden-haired Agni is the agitator of the clouds when the rain is ' Wilson, Kigv. i. %Z1, 239, 129, 130, 131 ; ii. 8; i. 300 ; ii. 10, 13. ' Movers, Phon. 271, SIT. ° Wilson's Hindu Drama, 325. * Wilson, Rigv hymn 69. 122 SPIEIT-HISTOET OF MAN. poured forth, and, moving with the swiftness of the wind, shines with a bright radiance.' ' The thousand-eyed, all-beholding Agui drives away the Eakshas." Dissipate the concealing darkness; show us the light we look for.' 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.* 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 art possessed of Wisdom shinest over heaven and earth and all the world.* Indra's heaven is illuminated by a light a thousand times more brilliant than that of the sun." In the Old Arian religion, the light had its abode Tiot in the regions of Air, but ieyond, 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 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. T.) Thou makest darkness, and it is night. " Wilson, i. 402. ' Ibid. 204. ' Ibid. 22.3. 4 Wilson, 98, 99. - Ibid. 62, 67. « Inde, 196. ' Both, Die hochsten Gstter der arischen Vcilker. LIGHT. 123 Who covereth himself with Light as with a garment.^ JEther, that diffusest thy common Light ! » This eternal and unapproachable in which the Adityas rest and of which their essence is composed, is the heaven- ly light. Like the effulgent JEther of the old Greek na- ture-philosophy, which Aristotle says the ancients prior to his time regarded as something Divine in its nati(/re, this Light fills the space of heaven and is tJie life-giving principle 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, the eternal carriers of this Light-vitality.' But do thou, heaven-born Light, restrain her. Euripides, Medea, nm. King Agamemnon is come, bringing a, light in darkness. iEschylus, Agamemnon, 623. And the glory of the God of Israel came from the way of the east, and the earth shined 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.' ' 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.' *EKet y^p t T}\iaKhs Kifffios koX ri '6\ov tpus. •For there is the sunworld and the entire light.' And the hght dwelleth with him.' Out of Zion the perfection of beauty God hath shined.' The Lord is my light and my salvation.'" 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. '' In the later invocations of the Persians is found : " 1 • Ps. 104. " Prometheus Bound, 1095. " Both, Ibid. ' Ezech. 43, 2. ' Habakkuk, iii. 3, 4, 5. At the feet of Tezcatlipooa, a serpent and heap of fire were represented. • Ibid. iii. ' Prool. in Tim. 264 ; Cory, 266. • Daniel, ii. 22. ' Ps. 1. 2. " Ps. 21. " Deut. 33, 2. Ail-Paran, Gen. xiv. 6. Compare Varna, the Varani, Varuna. 124 SPIEIT-HISTOET OF MAK. praise the Creator Ahura-mazda the shining." " I praise the Holy Word the very shining ! " ' Jove, our Sire, blast by thy thunderbolt. Thine invincible arrows also, 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.' God of the silver * 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 oh thy altar burned The fat ' acceptable of bulls or goats, Grant my petition .... The god Down from Olympus ° 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 . . . Hules 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 Varuna 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 for centm'ies.' Light excelleth darkness.' While the Sun, or the Light, or the Moon, or the Stars be not darkened.' ' Duncker, ii. 359 ; Spiegel, Vendidad, p. 246, 263. ' Sophocles, (Ed. Tyr. 202. Transl. Buckley. ' 2 Sam. xxii. ; Ps. xviii. 4. * " of the golden bow," in Pindar, 01. xiv. ' irlova iiyfia ; All fat is the Lord's. Levit. iii. 16. Elapol, 1 Chr. viii. 12_ ° " The Mcnmt of Assembly in the furthest sides of the north. Isaiah xiv. 13. ' Koth, Zeitachr. der D. M. G. vol. 4; ibid. Die hochsten Gotter der arischen Volker. " EccL u. 13. ' Eccl. xii. 2. LIGHT. 125 The Lord is my light ! ' Light is sawn for the righteous.' 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, Carthaginians and other ancient nations. The seventh day among the Egyptians and Chaldeans was sacred to Phainon (the Everlasting, Saturn).* The Persian religion and the Hindu Vedas 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. " E^ext 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 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- 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.' Among the ancient Egyptians the hierogrammat was required to understand the order of the Sun, Moon and the five ' Ps. 2T- 1. ' Ps- 91. 11. ' Ps. SI. 9. « Munter, Bab. 66 ; quotes Lydus de Mensibus, 25. ' Champollion, Egypte, 141 ; See Lepsius, Berlin. Ak. 1851. " Kenrick, i. 283. ' Friedlander, 111, 112. 126 BPIEIT-HISTOKT OF MAIT. Planets.' The 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 Assya-ian 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 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 the seven (the Sun, Moon, and five Planets).' According to the learning of the Egyptians the nature of God is fire, and its first immediate emanation is the ineffable Light, that spiritualized, pure Light, which, in the philosophy of Babylon, was regarded as the First Cause of all things and called " the Father " {iraTrip). 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.* Brahma, by whom all ' Eenrick, i. 276. ' Zaoh. iii. iv ; 2 Chron. xvi. 9. ' Gesenius, Jesaia ii. 835, 529. ' Wuttke, ii. 295. Thou hast prepared the Light and the Sun. — ^Ps. 74, 16. LIGHT. 127 tilings receive ligTit, who lets the sun and stars shine with his light.' 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 Siin was a secondary cause, an inferior agent receiving his powers from the Supreme Light of all light. ' H\iov ®^v fieyt(TTOlf av4 Wilson, Kigv. i. 248, 249 ; Duncker, ii. STO. " Kenrick's Egypt, i. 300, 302, 352, 331, 332 ; Diog. Laert. Proem, 12. ' Eenriok, i. 303 ; Cory, 283. ' ChampoUion, Egypte, 132. ' Ibid. ; Plut. de Is. xxxiv. " Seyffarth, Theol. Schriften, 36. "Wilson, Rigv. i. 192 ; ii. 129. " Ibid. i. 249,250. 134. SPIEIT-HISTOEY OF MAN. 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 Uke Soma ; born from the waters like an animal with coiled up limbs, he became enlarged, and his Ught (spread) afar.' The gods have placed in this world the dehghtful Agni in a delightful chariot, the tawny-hued Vaiswanara, the sitter in the waters, the omniscient, the aU-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. Ixxvii. 16, 11, 18, 19. The Dogribs and Chippewyans believed that the earth was originally covered with water." It was an ancient opinion that the earth floated in the midst of the waters.' The G-reat 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 EiVEK OF God is fbll of watek. — Fs. Ixv. 9. "The bark (of the Sun) navigates upon the ocean of heaven, the Aether, which runs like a river from east to west, whei'e it forms a vast basin in which a branch of the river terminates that traverses the inferior hemisphere from west to east."' Beneath the wide-wayed earth flows a branch (keras) of Ocean from the sacred river through black night. — Hesiod, Theog. "786. ' Wilson, Eigv. i. 248. ' Ibid. ii. I'? 8. » Ibid. ii. 328. • J. MuUer, 121. ' Eitter, Hist. Phil. i. 199. • ChampoUion, Egypte, 104. COSMOGONY. 135 The Sun also ariaeth and the Sun goeth down and hasteth to hia place where he aroae. — Eoclea. i. 6. He went under the earth by water, and hence was rep- resented with the tail of a fish. His goddess, Aphrodite (Venus), was said to have sprung from the foam of the sea. To him that stretched out the earth above the watera.' For He hath founded it upon the seas, and eatablished 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 watera atood above the mountaina. 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.' Unto the place from whence the rivers come, thither they return again.* The ancients believed that Ocean rolls round the whole earth in his unslumbering stream. Father Ocean that ia eddying round the whole earth.' Circumfluus humor Ultima poaaedit, solidumque coercuit orbem>° With this agrees the passage in Proverbs : When he prepared the heavens, I waa 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.' In accordance with this view of the earth as "a circle described on the face of the deep," Homer represents Oce- ' Pa. cxxxvi. 6. ' Pa. xxiv. 2. ' Pa. civ. 5-9. * Eccleaiastes, i. T. " ^schylua, Prometheua, 138-140. " Ovid, Met., 26, 37. ' Proverbs, viii. 27-30. — Lowth. 136 spmrr-HisTOET of man. anus as an immense stream encircling the earth from which the diiferent seas ran out as bays. On the shield of Achilles the poet represents Oceanus as encircling the rim. In the ancient cosmogonies the gods form a part of ere. ation. ,Hence they, with the earth, were once beneath the mass of waters. This great (uniyerse) the Ruler Soma has brought forth, when the Water's bosom as yet conceals the gods. — Benfey, Samaveda, 239. The Egyptian cosmogonies let the gods arise with the world 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." The Babylonians believed that all was originally a watery chaos.' The Hindus said that Brahma created the wa- ters first. " He thought I will let worlds issue from me : and he let them issue ; Water, Light, Perishable Matter, and the Waters. Water was above the heaven which carries it. The circle of the air encloses the light, the earth contains 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.'" 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." 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 ' Knobel's Gen., 6. ' Aristophanes, Aves, 770. » Munter, SY. * Wuttke, ii. 295. » Ibid. 300. » J. Miiller, 111. OOSMOGONT 137 in spite of the water.' The sun-god in America was con- sidered opposed to the watery element. He is Creator wherever the water precedes the Creation." 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.' The water is the original element, and is represented as op- posing the creation of the earth.* In the Phoenician fLood- mythus, Pontus (the Sea) overcomes Demarus (Adam-Aras ; Tamo, the lord of the sun-city),' the sun-god or Creator. In the Egyptian myth, Typhon (the Devil) is the Sea.' In other cases Typhon is the Evil Principle generally, Moloch the Destroying Fire. All was originally water.' From the hostility of the water a flood occurs, and a second Creation takes place." According to a myth of the Canadians, a new earth is made by a second Creator, Messou." ilSTew 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- ing in the first list of patriarchs.'" His name (if not Enoch's) is found in Iconium in Asia Minor, where Annakos an- nounces the Flood with useless warning.'' 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, xhi. On the new moon of the month of Phamenoth (from February 25 to March ' J. Muller, 112. " Ibid. 118. = Ibid. 111. *Ibid. Ill, 112. 'Seyffarth's Computationssystem, 200, 128. " Nonnus, ii. 439; Seyffarth's Chronology, 118. ' J. Muller, 111. ' Ibid. 112. ' Hazard, 437 ; in J. Muller, 112, who gives many illustrations of this idea amongst the Indians. " Gen. iv. 24. " Bunsen, " Aegyptens Stelle," book v. parts 4, 5, p. 64. 138 SPERIT-HISTOET OF MAN. 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- teenth day of the month, the same day were all the fountains of the Great Deep broken up, and the windows of heaven were opened.' 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 thfe mountains- of Ararat. And the waters decreased continually until the tenth month.' Plutarch says that on the seventeenth of Athw in which month Sol passes through Scorpio, Typhon put Osiris in the ark, in the 28th year of the reign of Osiris.' Hesiod also mentions the Flood in the time of the Silver Race 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 wrath, because they gave not due honors to the Blessed Gods who occupy Olympus. Now, when earth had ingulfed this 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." Pie is the lunar Saturn.' He is a bisex deity, and regarded as Semiramis.' 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 ISth of the month Dasios. He ordered him to write down all the human knowledge and 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, ' Gen. vii. 11. '■' Gen. viii. 2, 4. ' De Iside, xviii. * Movers, 165, 589, 634, 884, 645. » Ibid. 674, 164. « Ibid. 674. ' 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 Ea/rth, and offers to the gods, ahd 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 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 to him 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 haying 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 world.' "When Jupiter sought to destroy the Brazen Eace 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 ' Munter, 119, 120. Coins of Apamea in Phrygia tell this story, and haye KO on them. — Munter, Bab. 120. ' Priaulx, Quaestiones Mosaicae, p. 201. " Seyffarth, Computationssystem, p. 128. 140 SPIEIT-HISTOET OF MAN. the lofty mountains perished in the waves. Deucalion was carried along the sea in his ark for nine days and nights until he reached Mount Parnassus. Leaving his ark he sacrificed to " Jupiter who protects flight." And Nah built an altar to lahoh (Ehoh, Ihoh) .... And lahoh 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 mythologists, says Plutarch, inform us that a dove let fly out of the ark was to Deucalion a sign of bad weather if it came in again, of good weather if it flew away.' Deuca- 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.* The Egyptians seem to have been in doubt whether all be- ings, or only a part, were carried away by the Flood. They thought several floods had preceded Deucalion's. The Greeks also thought that several deluges had occurred.' 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 alls. — 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 Vishnu) prophe- sies the Flood to IVTanu, who, with seven sages (Eischis), enters a ship, and ties it to the fish's horn by a cable. One account relates that this cable was a serpent. Tlie ship is finally tied to the peak of the Himalaya, mount Himavan.' 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, ' Anthon's Diet. ' Munter, Bab. 67 ; Movers, 6Y4. ' Munter, 31. • Ovid, Bohn's trahsl, p. 26. ' Knobel's Genesis, 70, 72. ' 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 arU without fear ; then shalt thou know God face to face, and all thy questions shall be answered.^ The Babylonians had three heavens: the fire-heaven, 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.' 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 THEEE HEAVENS' arch, where man moves and Uves 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 immo'rtalbe! — Song of Kayjapa, ix. 1, 10, T, 8.' To a dead person they caH : 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." ' Bhagavatgita. ' Munter, 104. ' Proclus, in Tim. 280 ; Cory, 265 ; Nonnus, ii. Sil. * Eoth, Zeitschr der D. M. G. ii. 225 ; iv. ; Eigv. Book 10th, i. 148; i. 15 ; Duncker, ii. 26. ' Ibid. OHAPTEE VII. PHILOSOPHY. EupiiTTT) \i7re Tavpoy, eo Aavdri x^""' ^f^Pp"". — ^NoNNUS, DiONTSlAC viii. 302. Stakting 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 dui-ing 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 N^ebo, 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 Eoman, 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. 1. Sun-worship was the basis, the first principle, of the ancient philosophy. Beared in a profound faith in Abal or 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- PHBLOSOPHT. 143 fluence upon universal Nature. Above his head the angels hung their lamps in the dark vault of the firmament that contained within it the unseen beatific world, the Sun's king- dom and the entire light. In his castle of flame Eel-Saturn sat, the inactive Supreme Light, forever unrevealed to mor- 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 tlie glittering host, the interpreters of his will to the angels and herds of the Eesurrection. — 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 sti-ophe and antistrflphe 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- knowing,' the only Creator, their Jupiter, their Saturn, the Great Spirit, whoso 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 issnes 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, Cannes, 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 ]S"ature and Creation. As they held, with the Peruvians and other American nations, that the Sun was the Creator, and at the same time ' "The all-knowing Sun."— Wuttke ii. 263 ; Creuzer i. 360. 144: 8PIEIT-HIST0ET OF. MAN. professed the doctrine of the marriage of Heaven and Earth (Ouraiios and Ge), it only remained for them to proclaim the principle of the Assyrian and Babylonian priests, that " Bel was both Saturn and Sol." Lingu^ punicS Bal Deus dicitur, apud Assyrios autem Bel dicitur quSdam sacrorum ratione Saturnus et Sol.' " Kronos (Saturn) they call . Sun.'" For Zeus and the Sun were wroth with him, for his companions slew the oxen of the Sun. — Odyss. six. 275, 276. 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, iii. Xerxes carries the chariot of Zeus in procession, but, at the same time, makes his libation to the Sun.' To sacrifice a boar to Zeus and the Sun. — Iliad, six. 197. , Jupiter Syrius, or Sol. — Spartianus, Caracalla, c. 11.* Quern Solem alii, alii Jovem dicunt. Whom some call Sun, others Jo¥e. — Servius ad Aeneid. i. 729. Saturnum quern et Solem dicunt. Saturn whom they also call Sun." 'Ey T^ "HKicf e&ero rh (TK^vafia avrov. — Ps. xix. 4 ; Septuagint Ter.' In Sole tabernaoulum suum posuit. — Ps. xix. 4, Vulgate. " In the sun he hath set his tabernacle." Julian calls the Sun God and the throne of God.' "When 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 SUN 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- ■ Servius ad Aeneid, i. 733 ; Layard, Nineveh, 480 ; Movers, 184, 185. ' Diodor. ii. 30; Movers, 186, 187. ' Beloe's Herodot, iii. 402, 412, 413, i. 180. * Movers, 182. ' Movers, 180, 182, 185. « In Egypt, B. C. 286. ' Apud Cyril. 1. ii. p. 69 ; in Gibbon ii. 326, note 21. 'philosophy. 14:5 sages taken the Sun as a symbol of the Great Cause. — ^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, 187. When we compare with these the Egyptian idea that " Osiris (the Most High Grod) is concealed in the arms of the Sun,'" and the fact that Osiris was the sun-god, we 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 (Deraiurgus), sun-god and Logos ; as Saturn, he was the " G-od of Heaven," the Father of the gods, the Life-god lah 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 (Isis), — but in the higher conceptions of him as Lord of all life and sole Cause of all things, he was in himself both male and female. Li this view his goddess partially sinks out of sight. In the next step of philosophy she is lost entirely ; for the Hermaphro- dite separates into Heaven and Earth euhemerized 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. 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 ' Plutarch de Iside, lii. ' El-Hachabod thundereth : lahoh is upon many waters ! — ^Psalm xxix. 3. 10 146 SPIEIT-HISTOKY O!!^ MAN. Zeus is female. Zeua 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 unfallaoious Mind the royal incorruptible Aether. — Orphic Fragments.' The Cabbalists spoke of Adam as hermaplirodite. " 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. — ^schylus, Agamem- non, 115-11S. But "the God" Zeus gives both good and evil sometimes to one and some- times to another ; for he can aU things. — Odyssey, iv. 236. In the Chaldean philosophy, Bel-Saturn is "the Father" who rests or remcdns the First Cause of all things, the One 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 Coelum and Terra, Heaven and Earth, the Sun and the Earth-goddess, Bel and Mulitta, Mars and Yenus, 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, 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 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 ' Euseb. Praep. Ev. iii. ; Cory, Anc. Fragm. ' Movers, 544. " Niebuhr's Eome, Am. ed. i. 62. * 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 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 race."" Agni the Fire-Sun (Moloch- Apis) is called "the Steer produced in the bed of waters," that is, in the thunder cloud.' The Indians of the New ISTetherlands 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 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. — .fischylus, Choe- phorae, 990. King Zeus and Eakth 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. — ^^schylus, 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 KisnLES 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 Spii'it and the Spirit is Jupiter and Ammon.' For the Egyptians call the " Spirit" Jupiter." ' J. MuUer, 620. " Seven against Thebes, 140. ' Duncker, ii. 21. * J. Maller,112. ' Lepsius, Die Gotter der Vier Eleraente, 189 ; Heeren, Greece, 56. ° Plut. de Iside, 36. 148 SPIEIT-HISTOEY OF MAN. According to tlie Hindus the Deity in the shape of Aether pervades all things.' The Father (Belitan) was regarded as Light-Aether in Phoenicia, and the expressions "Aetherial 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 to the Old Egyptian philosophy." The Phoenicians re- garded the sun-light as a Spiritual Power issuing from "the Father" Bel-Saturn to the sun-god.* " In the Chaldean philosophy the Sun and Moon are the first deities, to which all Stars are subjected : and all Powers of the Planets, of the Zodiac and all the heavenly host go out from the Sun." ° And of losepli he said, Blessed of lahoh be his land, for the precious things of heaven, for the dew, and for the Deep that coucheth beneath : ajid for the precious fruits brought forth ly the Bim, and for the precious things put forth hy the Moons. — ^Deut. xxxiii. 14, 15. " lao is the life-giving power in xTature, proceeding from the Sun 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, circling round the Sun as about the King 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 Venus, because he is nearest to the Sun, divides fruitfulness to" the Earth and animal vital- ity to the creatures."" Osiris enters the moon. lao is ' Wuttke, ii. 261. " Movers, 158, 183. ' Champollion, Egypte, 131. ■" Movers, 554. ' Movers, lOY. ° Movers, 159, 160. PHILOSOPHY. 149 " the Spirit" in the moon." In the opinion of the Phoeni- cians the productive energy was given oiit from the. sun to 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, Dlonus. xl. 378. The Moon is called in the Tasna "the preserver of the Steer's keim." She takes two-thirds, and the Earth the remainder." Luna or Hecate gave increase to flocks.* The female deity represents sometimes the chaste god- dess the Moon, sometimes the Earth-goddess, sometimes the Fire-goddess, sometimes the female San, the goddess of Wisdom (Minerva, Onka, Sarasvati, &e). 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.° In Phoenicia it was called lao " the light conceivable only by the intellect" ($&i? votjtov, the Intelligible Light), " the physical and Spiritual Principle of all things ; out of which the souls emanate." ' It was the Male Essence while the Primitive Matter or Chaos was the Female. This In- telligible Light was personified in lao. In the Egyptian philosophy and in Genesis, we find " 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 deatli from its particular material ' Movers, 549. ' Ibid. " Einck, i. 72 ; Duncker, ii. 358, quotes Bur- nouf, 375. ■* Hesiod, Theog. 445. * Movers, 554. " Ibid. 269, 554. 150 - 6PIEIT-HI8TOET OF MAN. part, every living thing again returns.' ' Tlie Platonic philosopher Proclus said, " The Monad is extended which generates Two." ' So the Chinese : The Tao has produced One, One has produced Two, Two have produced Three, Three have produced all things.' This is the Pythagorean Monad from the One, the Duad (Spirit and Matter), the Triad (their union in the "World). All things are governed in the bosom of this triad.' The Chinese and Pythagoreans considered Fire the Principle of life in the world.' The ancient Chinese thought (B. 0. 550) that the Taiki (the First Principle) is made up both of Mind and Matter. Lao Tseu recognized two natures 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 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 Intelligence." ' The Chinese said. In the midst of Chaos was a subtile Vivifying Principle." The Tao, the Supreme Eeason, the Intelligent "Working Power in ISTature (the Intelligent Heaven), is everywhere. '° It is the Igneous Principle of life, the Luminous Principle of Intelligence, the Spirit, the Yang or Male Principle." Before Creation, in its s.tate of immobility, it is nameless like the Babylonian First Cause, who is passed over in si- lence.'" The Supreme Tao circulated alone in the void and silent infinitude." The Absolute (Tai-ky, " the highest ' Edinburgh Encyc. Art. China, p. 89. " Proc. in Euc. 21. ' La Chine, Pauthier, i. 116. ii. 364. ' Lydus de Merisibus, 20. ' Ritter, Hist. Phil. i. S96 ; Wuttke, ii. 23. « La Chine, ii. 356. ' Cory, Ano. Fragm. 303. ' Champollion, Egvpte, 141. ' La Chine, i. 115. "> La Chine, ii. 350; Wuttke, ii. 14. " Ibid. 356. « Ibid. 352. " Pauthier, La Chine, i. 115. PHILOSOPHY. 151 point," tlie Primal Power) was before any being had sepa- rated itself from it ; from it proceeded the Eesting and the Impulse-giving Principle; all beings spring from it and nevertheless it is in all beings.' The Primitive Power (Ly) contains in it the primitive Matter. It is the One which 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 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.* Yang and Yn both arise from the One Primitive stuff. ' The Divine Es- 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 its annihilation in it.' This is pantheism. The Spirit divine which circulates in heaven is called Indra, Mitra, Varuna, Agni, Yama, Matarisvan (the Wind).' Paratma the Soul of the Universe engendered by division of himself the divine Male Purusha who unites himself to Pradhana (Matter).' 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 tlie 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. AH 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 ' Wuttke, ii. 14. » Ibid. 13. = Weber, Akad. Vorles. 213, 214. * Wuttke, ii. 12. ' Ibid. 19. " Ibid. 25. ' Wuttke, ii. 262. " A Vedic hymn, Baudry, Etudes sur les Vedas, 34. ° Ibid. 152 SPIEIT-HISTOEY OF MAN. were great ; they were full of fruitful seed, like a fire whose flame rises ahove the hearth that feeds it. Who knows these things ? Who can tell ? Whence come the beings ? What is this creation ? The gods have also been produced by Him. But He, who knows how He exists ? ' " When the Word of the Loving Spikit in the kingdom of the Most High 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 other earth.' Other philosophical accounts make Bel a union of man and woman which separate into Heaven and 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 Shawnees believe that the Sun inspires all life.' The same is said of the Persian Ahura (Ormuzd)." 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 tJie 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 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. ^ A Vedio hymn, Baudry, Etudes sur les Vedas, 84, 85. » Benfey, gamaveda, 239. ' Munter, Bab. 42. * Movers, 271, 266, 554 et passim. ' J. MQller, IIY. • Wuttke, ii. 261. ' J. Miiller, 108, quotes Schoolcraft's Wigwam, 121 ff. PHILOSOPHT. 153 But their life the shining Sun hath taken away. — Homer, Odyssey, Book xxii. line 388. The Pythagoreans considered all souls an efflux from the Universal Soul.' The Hindus said that the Spirit (Purusha), the Cause of being, is Light." Moses calls lahoh " the God of the spirits of all flesh," ' 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, ixxii. 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 I — 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) lahoh 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.* 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 lahoh ! — Gen. iv. Sohmid's Bible. This is a Hebrew pun Qcainithi, I have possessed) on the word Kin. Kin (Cain) was one of the names of lahoh. lehouah passed with the heathen for Saturn and Typhon.' » Bitter, i. 416. " Wuttke, ii. 295, 296, 324, 328 ; De Wette, Bibl. Dogm. 438, 84. ' Numb, xxvii. 16. * Gen. vi. 3. The Spirit is here the Life Principle lao. ° W. Williams, 42. ' Kin is Akan, laohin, Chon, Agni the Fire-god (lahoh). ' Movers, 29V. 7* 154 sprEiT-msTOET of man. 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. — ^VirgU, ^neid, iv. 336. Spiritus intus alit. Spirit feeds within us.— ^neid, vi. 726. Est Deus in nobis. God is in us. — Ovid.' lao is the physical and Spiritual Life-principle from which the souls emanate." Like man, all ISTature separates into Body and Spirit.' According to the Chinese, " in the midst of Chaos there was a subtile vvvifymg jarmciple. This was the Supreme Yerite." * And he will give you another Advocate (Paraclete), the " Spirit of Truth." — John, xiy. 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- 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. iii. 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, the Holy Spirit.' " The Spirit" Narayana desired to create : out of Narayana sprung Brahman, Yishnu, Eudra, the twelve Adityas, the Eudras. " Narayana is all that has been and will be." ' ' Williams, 42. » Movers, 269. " Duncker, ii. 66. * Pauthier, La Chine, i. 115. ' K. 0. MuUer, Hist. Greek Lit. 247. "Duncker, u. 335. ' Weber, Ind. Stud. i. 381. PHILOSOPHY. 155 Narayana is adored as Vishnu.' Vishnu is later identified with the previously independent existing ISTarayana, " the Spirit" that life-giving moves over the waters and works creative in them." The Spirit of God is Fire.' 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.* Water as compared with Air is Matter, as compared 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 Dnmascius Hupposed,the three- fold nature of " That which only the mind perceives." ° Moisture is a symbol of the soul (life or Spirit). Plato calls it, at one time, " the liquid of the whole Vivification," 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.' Tliis is the Hindu idea of Agni (Ignis) the 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 foTTn or perishing. Fire lives the death of the earth ; air lives the death of fire ; water lives the death of air ; 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 ' Weber, Ind. Stud. i. 252. '' Wuttke, ii. 291 ; Lassen Ind. Alterthumskunde, 682, *lVl. ° Egypte, 141 ; Chinese Repository, x. 49 ; Wuttke, ii. 295 ; Ovid, Metam. Fable I. 22 ; 2 Kings, i. 12 ; Gen. i. 2. * Transl. Griesbach's New Test. " Damascius, in Cory, 321. « Cory, 259. ' Weber, Ind. Stud. ii. 382. ° Out of the Soul of the Trtarld (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. 156 • BPIEIT-HISTOET OF MAN. manner he said of men and gods, ' Our life is their death ; their life is our death;' that is, he thought that men were gods who had died, and that gods were men raised 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 peqjetual 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 prinoipe igne of the Chinese philosophers and the American Indians." " The unchanging order of all things was made neither by a god nor a nian, but it has always been, is and will be ' the Living Fire' which 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 world to be the source of life.'" Xenophanes (born 656 B. C.) considered God all Spirit and Mind. Following Xenophanes the whole philosophy of Parmenides (B. 0. 450) rests upon the idea of Existence, which, strictly understood, excludes the ideas of creation and annihilation.* That the Fire was regarded as the Spirit issuing from the Unrevealed God is evi(Jent from the Hindu philosophy. " In the Beginning the First Cause (Tad) existed alone. He thought : I will let the Worlds 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 mouth pro- ceeded Speech, and from tlie Speech, Fire." ' Kneph (the Good Daemon the Sun) the Creator brought ' K. 0. Miiller, 244, 245. « J. Muller, 56, 56 ; La Chine, ii. 856. ' K. 0. Miiller, 245. * Ibid. 250, 251. » Wuttke, ii. 295. PHILOSOPHY. 157 forth out of his mouth an Egg from which Ptah spruug.' " 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- nus the Deity conceived as purest Intelligence, like Ahui'a- Mazda (Mazda -the Wise) in Persia. "In the temple of Osii'is at Philae he appears fashioning upon a wheel or lathe the limbs of Osiris,' wliile 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 Nilometer was kept in the temple of Serapis at Canop-u*(Kneph). The Nile was called by many names of the Sun, as Melo, laro, Oceam-es, Ocean-US, Siris (Agar) Osiris, Ap (liapi), Sihor, Anel (Nolens, Nilus). Pliny calls it Agathodemon,t]]e Good Daemon (the Sun-deity)." " Emanations of light and water appear to have been de- scribed by similar names."' Thus we have iom " day" (sun), iamim " days ;" iam (or i5m) " lake" in Hebrew : Mu " light," a god Mii in Egypt ; mu, mo " water" in Egj'ptian,' mi " wa- ter" in Hebrew ; Nero the shining, the Sun, Nerio " Mars" (Sol), Nara " the waters," Nereus water-god, Narayana " the water-moving," the " Spirit" in India, Anar " the Forming Principle" in the Scandinavian mythology," lanuar (lanus) Anaur-us, a river of lolcos, Nara a Russian stream ; Abar or Bar (Yar) the Sun, Var the Sun's river, Vari " water" in Sanskrit, Yap " a sea in heaven" in Persia, Yaruna " water- god ;" Adar (Atar) the Sun, Thor the thunder and water- ' Ulilemann, Thoth, 26, SI. " Kenrick, i. 314. ' Adonis, Adam, ApasoD, Ar, Eros the archetype of light, the Spirit of Elo- him in the inundation. * Kenriclj, i. 314. ' Wuttke, ii. 295. " Williams, 285, 312. ' Ibid. 301. " Uhlemann, Handbuoh, i. 161 ; Bunsen, Hist. Phil. ii. 61. ' American Enoycl. Art. Northern Mythology. 158 SPIEIT-HISTOET OF MATT. god, H-udor " water ;" Ap the Sun, Ap " water" in Sanskrit ; Opo or Po, the river; Tag the Sun, Tagus the Sun's water; Osiris the Sun and Osiris the Nile ; Anos the Sun, Anoh the water-god Nuh or JSTah ; Anakos the Sun, Anakos or Noach the Sun and water-god who foretold the Flood in Phrygia ; Ani the Sun and Oannes the god with the fish- tail ; Purisha in Sanskrit " water," Purishin the Sun.' Amon the Sun, Baal-Maeon ; Maon in Arabic is " water ;"" " As" the Sun, Ash " fire" in Hebrew, osh " water" in Egyptian ; Anan or Hanan the Sun, Noun " water" in Egyptian.' And lahoh 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 lahosha 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 the Most High G-od." 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. 34Y. 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 lahoh spake by me and hia Word was in my tongue. — 2 Sam. xxiii. 2. And the Word of lahoh came expressly unto lahazakal th« priest. — Ezckiel, i. 3. The Light- Aether is the Spirit.' " "With respect to the soul some say that it is incorporeal, others that it is a body. ' Wilson, RigT. ii. 130. ' Williams, 291. » Seyffarth, Gram. Aegypt. 33. * Movers, 564. ' 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 Aethereal iody." — Aristotle, ed. Taylor. The Mind of the dead liTes 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. XT. 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. These doctrines were taught in the Eleusinian Mystei-ies." 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 fearfully 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 WOMB PEOOEEATES. — ^Wilson, Eigveda, ii. 84. As thou knowest not what is the way of the Spirit, nor how the bones grow in the womb of her that is with child. — Eccles. xi. 5. My substance was not hid from thee when I was made in secret, curiously wrought in the lowest parts of the earth? — Psalm, oxxxix. ' See page 213, Chap. VIII. of this work. ° A philosophical myth, in Plato, says that the gods formed man and other animals of clay and fire within the earth. — Anthon, Art. Prometheus. 160 SPIEIT-HISTOET OF MAIT. Thine eyes did see my substance wliile 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 lahoh 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 (with his glory) the heaven, the earth, and the firmament.' Mahan Atma (the great Soul or Spirit) is the Sun.' Mahan Atma is Brahma." The Sun is " the Brahman." * " The Brahman" manifests itself externally as "Wind (Yayu), internally as Breath of life (Prana).' The Atman (Soul of the universe) manifests himself within as Breath of life, ex- ternally as the Sun." 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. Narayana and the Atman are one and the same.' Narayana is Yishnu the Sun. " The Brahman" (das brahman) is compared with the heart (manas, mens=mind) and the Aether (aka§a).° "The Compare Bacchus and Demeter under the earth. — ^Egypte, 133 ; K. 0. MuUer, 231. Who descends beneath the hollow earth Knows the God-given beginning of life. — Pindar, Threnoi. 8. Dying I go beneath earth whence I came ! — Euripides, Hercules Furens, 1247. " 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 Loorian, u. 108, ed. Stallbaum ; Burges, Plato. ' Rig Veda Sanhita, Wilson, i. 304. ' Mills, Hist. British India, i. 200, 206. » Wuttke, ii. 257. * Weber, Ind. Stud. i. 261. ' Ibid. 262. • Ibid. 277. ' Weber, Ind. Stud. pp. 8, 9. » Ibid. i. 260. PHILOSOPHY. 161 Brahman" (the neutral Brahma) is the heart of the universe," Akar, Kur, is the Sim ; Kar, Kardion, " the heart" in Greek. In India Purishin is the Sun," Purusha "the Spirit," and Pra- criti " Matter." Purusha also means " a man" in Sanskrit. So in like manner Adam is the Sun (Adamus or Thammuz). Adam is " the Spirit" and means " man," " a man" in Hebrew. In Egypt Athom, Thom, 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),' in Hebrew Aish means man, and Ash fire (the Spirit). Osh is water." We have also Abas, Busi, the Sun, Abos the Dawn, Phos " light," and Phos " a man" in Greek ; Anar, Nero the Sun, Aner " man" in Greek, Nri in Sanskrit, ISTere, Nar, Nara " man" in Zend, ISTer in Umbrian ; Abar, Bar, Aval', Var the Sun ; Pur, Feuer (fire), Yir " man" in Latin, vira, vir " man" in Zend, vira " man" in Sanskrit ; Amad, Muth the Sun, mat " man," Mata " aMede," Madai " Medes" : Aman the Sun, Amon in Egypt the Demiurgic Spirit or Intellect, Man in English " a living soul," Menes in Egyptian " the Eternal One," ' Manas in Sanskrit the Soul of the World (Mens in Latin) the Mind of the universe : Asal, Asel, Azael, Sol, the Sun ; Seele " the soul" in Ger- man, in English, soul. Am is the Sun (lama, lamus, Om, lom, loma) in India, Greece, Palestine, Egypt, Asia Minor and Chaldsea ; in Slavonian Oum, um means spirit, soul.' Am (Om) in Hebrew means " people," populus. Ham "mankind," ham "man" in Egyptian, hime "woman,"' ham " creatus" ; homo " man" in Latin, Aham " I," Old Persian. We find Paran (Baran), Yaruna (sun-god), and Prana the " Breath of life," phren the intellect ; Basak ' Weber, ii. 3'76. ^ Wilson, Eigr. Sanh. ii. 130. ' Seyffarth, Gramm. Aegypt. 16, 18. * Ibid. 33. ' Uhlemann, Handb. i. 161. ° Grimm, Berl. Akad. 1854, p. 309. ' Seyffarth, Grammar, App. 5. 11 162 BPIEIT-HISTOHY OF MAS. (Adoni) and Psuke tlie Soul ; Abas (the Sun), Afza the " spirit'' in Persian ; Adal, Tal the Sun, and Dil the " heart" in Persian (diligo in Latin) ; Ani, lanus the Sun and ian " soul'' in Persian. Ani is the Sun ; Philo says " on" is " mind," '■ J.w-thropos in Greek means " man" and laon-es "men" "loniaus." Anam, Noum were Egypto- Phoenician names of the Sun ; anim-us is in Latin " the mind," anima the soul. Anak, Anakos, is the Sun, Anok is " I" in Hebrew. Ak, Ag, lauk, 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, labe God ; Bai means " soul" in Egj^tian." Ad, or At, is the San ; Eth (^&) is "heart."' Anos, Anus, Enos are Babylonian and Old Italian names of the Sun ; Nous means ^' mind" in Greek, and Enos in Hebrew means " mankind," " men" ; ' Noah the patriarchal " man." Compare Asam, Shem the Sun, Shem " mankind ;" lapet-os, a Titan, the Sun, Abot the Sun, Buddha, Phut the Sun and fire-god, Aphthas, lephtha, Pthah the fire-god and sun-god, and lapet " mankind" ; Alak, Lukos, Lux, Lukeios (Apollo) the Sun, Logos the Creator-Sun, the Divine Wis- dom or Mind,^ 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 aa-e 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 (lao 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 ' Philo Judseus, ii. 308 ed. Bohn. ' Uhlemann, Handbuch, i. 160. ' Ibid. * Philo, ii. 398 ; Bunsen, Aegypteus Stelle t. 4, 6, p. 65. ' Movers, 270. PHIL680PHY. 163 clothed themselves witli 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.' 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.'' Apason and Taauthe are the Spirit and the Matter, Bel and Mulitta, Adonis and Venus, 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, ' Weber, Ind. Stud. ii. 3T6. ' Damascius ; Movers, 2T5. 164 SPIEIT-HISTOET OF MAN. 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 fertihz- ing rains) was a sacred solemnity in the worship of these deities.' The Yedic hymns say : 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 Ues between the two uplifted ladles, and in it the Parent has deposited the germ of the fruitfulneas 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- serye the worlds. Resolute 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.° The Chinese said, The Tao (the Reason Supreme) is the Heaven, it is tlie Life, it is the Spirit.' " The Heaven and 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- 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 : 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 Garth (Arah). — Samaritan Pentateuch." ' K. 0. MuUer, Hist. Greek Lit. 14, 90. ' Wilson, Eigv. i. 28'7. = Wilson, Eigv. ii. 138, 106, 107. ' Pauthier, La Chine Mod. 360. ' La Chine Mod. 861, univ. pitt. ' Ibid. 363. ' The Septuagint VeVsion B. C. 285, reads " Heaven."— Gen. i. 1. ' The J polyglot : Paris polyglot. PHILOSOPHY. 165 Aben Ezra says, The Samaritans write instead of " ELohim 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 also Baal-SsMEs the Sun.' 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 Sand (Spirit and Matter.)' The watery element which is the Beginning and Genesis of all things from the Beginning created three bodies iirst : Earth, Air and Fire.' In Phoenician philosophy the Two Principles were " Tene- brous Air filled with Spirit" and Chaos.* According to the Orphic Cosmogony, " the Aether was manifested in Time from the Beginning, and on eveiy side of the Aether was the Chaos." The Aether is the " Spirit" surrounded by the Chaos. It is the Phoenician Light-Aether. " The Earth was invisible on account of the darkness ; but ' the LigM^ 'broke through the Aether P" 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 ea/rth, lut 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, ' Movers, 174. 'Damaacius; Cory, 321. 'Pythagorean fragment: Cory, 321. ■* Philo's Sanchoniathon, A. " Cory, Ano. Fragm. 297. ' Munk's Palestine, 86, 87, 435. 166 SPIEIT-HISTOET OF MAN. 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. ST. 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 Spikit, 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 being toeth, 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. — Eruthrsea Sibylja.' "We know from Herodotus that the Orphic and Bacchic doctrines and usages were really Egyptian." "Orpheus and Homer transmit the philosopher's mantle and a divine 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, diflfering 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- ' Boissard, 210 ; Servatius Gallaeus. » Kenrick, i. 338 ; Herodot. 2. 81. ' Marcellus, Nonnus, Notes to Dionusiao iv. PHILOSOPHY, 167 traordiaary individual of this class was Abaris, who, about a generation later, appeared in Greece as an expiatory priest, 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 Hesiod. 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 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 different elements were supposed to be mixed in certain proportions, or garment, in which the different 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 thtee bodies, Fire, waters, earth, were one heap. When this once separated, by the strife of its own things, And the loosened mass removed into new homes, The Flame sought heaven ; a nearer place took Air : ' K. O. Muller, 235. Alas ! wretched are these sufferings, but from some distant period or other I receive this calamity from the gods, for 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. ' K. 0. Muller, 23'7, 232. 168 SPIEIT-HISTOET OF MAN. 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 Ebos (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. 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 wiU 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 unbeUeving men the Name. But do you in your mind recognize Christ Son of Immortal God Most High 1 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. " ' Cory, 291. » Gallaeus, 176-180. PHILOSOPHY. 169 Accordicg to Pherecydes, " Chronos (Time, Saturn), Zeus and Chthonia existed from eternity. Chthonia was called Earth." Here we have Chronos the First Cause, and the " Two Principles" Zeus and Chthonia, like the Baby- lonian " Two Principles" Bel and Mylitta. Pherecydes next relates how Zeus transformed himself into Eros, the God of Love, wishing to form the world from the oi'iginal materials made by Chronos and Chthonia.' " 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 egg of brilliant white. The mundane egg is a notion which the Oi-phic poets had in common with luany 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 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 poets. . . . The Orphic poets conceived the world as having been formed by the Deity out of pre-existing matter, and upon a pre-determined 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, • K. 0. MUller, 241. » Ibid. 234. » Ibid. 237. 8 170 SPIEIT-HISTOET OF MAN. Glittering with golden wings upon 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 Ehodes, 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." 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 inyested with the raried forms of animals (the Zodiac ?). This is the Mind of the Triad. — Damascius.'' Oulomus would be the Intelligible Mind.' The Sun is the Intelligible Mind." " Metis the first Father and all-de- lightful Eros." " The Demiurgus is more particularly Phaues." Eros, Eros, Thou that instiUest desire through the eyes, inspiring sweet affection in the souls of those against whom thou makest war, mayst thou nerer appear to me to my injury nor come unmodulated : for neither is the dart of fire or the stars more vehement than that of Venus which Eros the BoT OF Zeus sends from his hands. In vain, in vain, both by the Alpheus and at the Pythian temples of Phcebus 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.' Eros is the tendency to create. It is " the Spirit." Hephaestus (Fire) seems to mean the Divine Breath which ' Damascius, 1. c. p. 259 ; Movers, 278. ' Cory, 314. ' Cory, 820. * Damascius ; Cory, 321. » Proclus in Tim. ii. 102. " 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 Vedic 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 wisK Eros, self-taught, ShepTierd of Eternity, having forced the murky gates of original Chaos. — ^Nonnus, Dionysiaoa, 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 Divine "Wisdom there is an intellectual Spirit {yrvevfia voepov), holy, Only-hegotten, 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 Power op God and a pure Ineltjence flow- ing FROM THE Glort 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.' But we speak of the Wisdom of God in a mystery, the hidden Wisdom which God ordained before the world. — 1 Cor. li. T. But we preach Christ crucified Christ the Power of God and the Wisdom of God — 1 Cor. i. 23, 24. lamblichus and Plutarch regard Amun as the Demiur- gic Mind.* This is the Logos, the Divine Intelligence. ' Rinck, i, 6Y. " Movers, 283. ' Taylor, xxj. * Movers, 268. 172 SPIEIT-HISTOEY OF MAN. We find the Egyptian Amon 'jiax, the Demiurg, used in Proverbs viii. 30, to express the Divine "Wisdom (the Demiurg) Who created the world.' I WHS with him nutritions (Amon). — Prov. viii. 30 ; Schmld. Bacchus is the Nutritive and Generative Spirit. — Plut. de Is. xl. Amun-Khem appears to be really the god whom Plutarcli describes as a form of Osiris. . . . The inscription " Amun- Ea," followed by the bull and vulture, is also found over a god with the head of the ram, so that we have here the three 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 Horus ; 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 0. 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." Thus spalie 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 as 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 Intellect when it proceeds to production, and leads forth into light the invisible power of the hidden archetypes (" causes," " images,'' " ideas,'' " souls," \oyt»v), 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 oi good things, it is called OSIRIS, and has other names in virtue of other powers and operations.' Ptah as Fire and Light god is the creating Artificer, the ' Rinck, i. 164. ' Hermetic Fragments ; Cory, 286. ' Cory, 284 ; Kenrick, i. 808. PHILOSOPHY. 173 Power of the siinlight. Osiris-Ptah is Lord of life.' The 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 Female Principle Yin." The Egyptians esteem the Sun to be the Demiurgus.' 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 Reason ; 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 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 ; all was converted into Light, an appearance wonderfully agreeable and attractive ; I was enchanted. Shortly after, a terrible cloud, which terminated in oblique folds, and was clothed with a humid nature, was agitated with a ' tnilemann, Thoth, 45, quotes Book of the Dead, 142, 15. " La Chine, ii. 346. , ' Cory, ^81, from Chaeremon. ' ChampoUion, Egypte, 125 ; De Wette, Bibl. Dogm. p. 127. 174: 8PIEIT-HIST0EY OF MAJS. dreadful crash. A smoke escaped from it witli noise; from this noise went out a voice ; it seemed to me the voice of the Light, and ' THE WOED ' 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 enveloped by 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 done so, I immediately perceived in my thought a Light, environed Jsvith innumerable POWERS, 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 is God, 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 Word enclosing in 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.' 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 imi- verse received its arrangement because the Air was in con- stant motion. The fiery element {To Trv/JwSes) elevated itself into the upper regions and formed the snn 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 fii'm land. By the fire which streamed from the Sun were formed bubbles in which the animals created were nourished and developed by the night- 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 Sun, equivalent in this case to the Intelligible Mind.' In 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 Mwid (Nous) and Logos (the Creative Intellect) goes forth to create.' ■ Champollion, Egypte, 141. ' Uhlemann, Thoth, 31. ' Damascius ; Cory, 3^1. * Seyffarth, THeolog. Schriften, 13. 'Movers, 284. 176 SPIEIT-HISTOET OF MAN. Tenebrous Air filled with Spirit, and Chaos are the Two Principles in the Phoenician Cosmogony of Sanchoniathon.' Saturn-Kosmos is the God Ophioneus, the Divine Wis- dom. The Orphic poets endow Zeus with the Anima mundi the Life of the world.' Pherecydes relates how Zeus transformed himself into Eros, wishing to form the world from the original materials formed by Chronos and Earth.' And when the Air began to send forth Light. — Sanchoniathon's Phoenician Cosmogony.* And the Spirit of God (the Love of the trnrevealed God, the Source of light) moved on the face of the waters : the earth was without form and void. And God said, Let there be Light ! The Principle of all things existing is God and the Intellect (the Demiurge Logos) and Nature ; and Matter and Energy and Fate and Conclusion and Eenovation. For there were Boundless Darkness in the Abyss, and Water and a svibtile 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 iii.' Plato and the first chapter of Genesis both regard the Deity in the same point of mew. Both make God the Demiurg or Creator of the world, and both make him rest 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 dowii the first appearance of light as the moment when creation began. This Light proceeded as the Holy Spirit forth from God at ' Philo's Sanchoniathon, A. ' K. 0. MuUer, 236. ' Ibid. 241. * Cory, 4. ' From the Modern Hermetic Books ; Cory, Anc. Fragm. " 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 days before God made the sun. The Light-Principle is " lao the Light and Life-Principle,'" the Logos, " the "Word of Life." For the Life was manifested, and we have seen and bear witness and shoTf unto you that Eteknal Life (the Logos) which was with the Father, and was manifested to us. — John, Epist., i. 1. He is the Spiritual Light-Principle from which, in the 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 in the Aether the unexpected Light Such as the skin of the Immortal Phanes shot forth. — Orpheus.' "The Earth was invisible on account of the darkness but 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 One Powee and Stbbngth of the Only God whom no one ever beheld. By this Powek all things were produced, both the incorporeal Beginnings (Ap^at) 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." * Dwelling of the God who separated the mass of the earth and the water, who surrounded the earth with water.° Ahura-mazda has perfected the creation of the world in 365 days. Eirst, he made the heaven, working with the holy immortals zealously for 45 days : next, he in 60 days ' Movers, 265. " Ibid. 550. ' Hermias in Phaed. ; Cory, 296. ' Orpheus ; J. Malala, 89, in Cory, 297, 298. " Seyffarth, Theol. Schr. der Alten Aegypt. 36. 12 178 SPIEIT-HISTOET OF MAJST. 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 Ahura-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 Creation took place when Ormuzd spoke " the "Word Hon- over" the " Light- Word." The Brahmans held that Brahm, 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 Ees. 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 he comprehended hy 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)." 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 ihej emphatically styled it, which they held sacred as, in some sort, its spiritual essence.' ' Dunker, ii. 860 ; Buadehesh, chapter i. by Spiegel. " Anthon. ' Presoott, i. 94. PHILOSOPHY. 1T9 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- 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 FiEST Cause, according to Aristotle, induces a movement in the universe, without being moved himself.' 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- telligence (Logos).* This is the Logos that was in the Be- ginning, the Logos reiTvainmg 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. — Proolus in Timaeum." Before all things that actually exist, and before the whole " Ideal forms" there is One God prior to the First God and Ming' 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 lao 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 Boot of the first " forms" existing as " Ideas" in the Divine Beason (" 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- ' Dam. de Princip. ; Cory, 264. ' Psellus, 20 ; Pletho, 30 ; in Cory, 242. ' Cousin, Lectures, i. 421. * Ibid. ' Cory, Anc. Fragm « Iao the Efficient Cause. 180 SPIEIT-HISTOEY OF MAlf. ginning of substance. . . . He is called the Beginning of the Intelligibles.' Under Two Minds the Life-giving Fouptain of souls is comprehended.' 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 darliness, imperceptible, undefinable, undisooverable 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 ©fall beings, whom no being can comprehend, shoTie 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 ayaua, or place of motion, he thence is called Narayana, or " moving on the waters." * From that which is, the First Cause, not the object of sense, existing everywhere in substance, n6t 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,' 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. ' Kenrick, i. 808 ; Cory, Anc. Fragm. ' Damascius, de Prin. ; Cory, 60, 61. ' Dam. in Farm ; Cory, 60, 61. ' The Indogermanic Nerio and Neriene (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. ° Adam does this in Genesis. And whatsoever Adam called every living creaturej 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 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." The One Supreme Being is Brahm in the neuter gender. When the Divine Power is conceived as exerted in creaimg, 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- 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, Sol.'» First is Belus who is Kronos ; from him are Belus and Canaan ; and this Canaan bore' the father of the Phoenicians. And frcyn him was born a son Choum who is called Asbolos by the Greeks. — ^Alexander Polyhistor.' "This is the order of the series: Jupiter Epaphus, Belus priscus, Agenor, Phoenix, Belus minor who is Methres."' — Servius ad JEneid, i. 642, 343. Ogugia calls me Bacchus ; Egypt thinks me Osiris ; The Musians name me Phanax ; The Indi consider me Dionysus ; The Eoman 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 lao, the Intel-i ligible-Light and Spiritual Pi'inciple of life.'" ' Edinburgh Encycl. 2 yisijnu Purana, 9. ' Weber, Ind. Stud. ii. 3*76. * Movers, 186. ' The Phoenicians (Phoinix) were Canaanites. — Genesis x. 15, 19, 18 ; Movers, 2. " Ibid. 186 ; Eusebius, praep. ev. ix. l"?. ' Movers,.265, 266. 182 SPIEIT-mSTOET OF MAN. Salve vera Deflm facies vultusque paterne ! Hail ! true Form of the gods and Face of the Father ! Martianus Capella de Nupt. Phil.' 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." " 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 lao of the Chaldean philosophy. ... In the Chal- dean oracles of the two Julians, father and son, the two Eels 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 Sun, of which the visible sun is only an image, and which in the Chaldean doctrine is the Intelligible-Light and Spii'itual Life-principle lao, like to Himself the Original Being, in all respects." ' The Chaldeans call the god lao, instead of (jias j/onTi>v=lnteBig\hle Light. -^Lydus de Mens, iv.' 38, p. '74.* The Sun the greatest god He has caused to appear out of Himself, in all things like Himself. — Julian, 1. t. p. 132.' ' Behold, at the door of the temple of lahoh, 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 lahoh and their faces towards the east; and they worshipped the Sun towards the east. — Ezekiel, viii. 16. OEPHIG 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. 'Movers, 266. 'Cory, Ano. Fragm. ' Movers, 265. '"Ibid. 'Ibid. CHAPTEK YIIL THE LOGOS, THE O N LT-B E G O TTE N AND THE KING. Unto you it is given- to know the Mysteries of the Kingdom of God. Luke, viii. 10. The hidden belong to lahoh, but the revealed to us. — Deut. xxix. 29. Whence iirst 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. Ihad, xiv. 325, 326. God is the CaiTse, the Logos the instrument, and Matter the material, the element of Creation." The Monad is there first, where the Paternal Monad subsists. — ^Proclua in Euclid, 2'?.'' The Monad is extended which generates Two. — ^Proclus, in Euc. 27.' 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.* The Mind of the Father ■ said that all things should be cut into three. His Will assented, and immediately all things were cut. — ^Proc. in Parmenidea ; Proc. in Tim. The Father mingled every Spirit from this Triad. — ^Lydus de Mensibus, 20.' All things are governed in the bosom of this Triad. — Lydus de Mens. 20. For in the whole world shines a Triad over which a Monad rules. — Chal- dean Oracles, Damasciiis in Parm.' 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.' ' De Wette, Bibl. Dogm. p. 136. » Cory, 241. » Ibid. 245. * Ibid. ' Taylor ; Cory, 245. ' Ibid. 246. ' Opera omnia Patrum Grace, iii. 432, 433. Wirceburg, 17'?'?. 184r SPIEIT-HISTOET OF MAN. "Plato saying that the Beginnings (Apxns) are God and Matter and Model" (Soul of the World).— Hermia, 5. On the temple of Neith (Anaitis, Athena, Isis) at Sais in Egypt was the inscription : ' I am that which has been, is and will be, and no one of mortals h^s eyer 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.* " Type the Woman, Mother of the Sun " was represented " surrounded by innumerable stars." She was the Heaven.' 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.* And Theia overcome by the love of Huperiou bore great Helios. — Hesiod, Theog. 371-3Y4; 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 Ea is represented on the Egyptian monuments as a child with the disk and Uraeus on its head, carrying its finger to its mouth, sitting upon a lotus flower which rests upon the symbol of water. In the inscription before him he is named Ea ' 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 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.' This is " Eros ' Plutarch de Iside, ix. ; Kenrick, i. 827, quotes Proclus in Tim. SO. " Wilson, Rigv. ii. 91. ' Seyffarth, Computationssystem, 160. • 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. 2*72. " Champollion, Egypte, 104. THE LOGOS, THE ONLY-BEGOTTEST AND THE KING. 185 (Sun) the primitive Euler of generation," ' or Cupid the Love of the TJnrevealed 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." ISTeith is called " the Great Cow the Engenderer of the Sun." " Neith was called Isis.' We find "the sacred Cow of Hathor" (Venus the Earth-goddess)." Isis was called Athuri.' In the Northern Cosmogony, Melted Ice was the first existence, whence sprung the giant Ymer (Amar, the Sun) 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 bones the mountains.' It is said that the Einns possessed the idea of the "World growing as a living being from the Egg, and the notion of " the Word " as a Spiritual Potenz.* 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 Divine." " Horus is the Soul of the World. Orus is the terrestrial World noways free from decay nor from birth." Female and Father is the mighty God Erikapaeua. — From the Ancient Theologists.'" Night and Heaven reigned and before them Erikapaeua their most mighty Father, who distributed the world to gods and mortals, over which he first reigned the illustrious Erikapaeus." 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 • Nonnus, xli. 129. ' Kenrick, i. 327, 324. ' Ibid.' * Egypte, 126 ; Kuhn's Zeitschr. iv. 112, 113. " Plutarch de Iside, Ivi. " The Earth, in India.— Kuhn, Zeitschrift, iv. 113. ' Kinck, i. 73. » Castren,.Finn. Mythol. p. 291. » Egypte, 119. '" Ibid. 141. ^' Movers, 268 ; Plutarch, de Is. xliii. " Cory, 299. " Ibid; Cory. 186 SPIEIT-HISTOEY OF MAJST. tliree the One Power and strength of the Only God.' Bel, who was both male and female in himself separated into Heaven (Adam Epigeios) and Earth." Some of the systems make Saturn to be Kosmos before he is thus separated.' He is the Intelligent Life (Noera Zoe). He is Hercules as the impersonation of time, the winged Kosmos.* The dragon is his emblem. Among the Egyptians the serpent was the symbol of fruitfulness and the life-giving Power in ITature.' Saturn is the Divine Wisdom, Kadmus, Ophion-TJranus. The serpent-god is the symbol of the Soul of the World.' Damascius calls lao (the Son) the Soul of the World as the !frewplatonists call the Bel-Iao of the Chaldeans.' The Incorporeal world then was already completed having its seat in the Divine Reason.* 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).' Plutarch says the better and diviner nature consists of three, " What the Intellect perceives," Matter, and their offspring Kosmos or Horus the Son." Before the heaven existed there were, through Logos," 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 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 with it." ' Cory, 297, 299. " Movers, 271, 654. This is lao. ' Movers, 554, et passim. ' Ibid. 556. ' Munter, Bab. 103. ° Movers, 504. ' Ibid. 655. ' Philo, On the Creation, x. ; Migration of Abraham, xxxv. ' Damascius ; see Cory Anc. Fragm. " Plutarch de Is. Ivi. ■ The mind alone beholds God the eternal, the Chief-ruler of all things and their Creator. — Timaeus Loorius, 96. " The Divine Wisdom or Intelligence as Cause of all. ^^ Timaeus Locrius, 94. " Plato, Timaeus, ed. Stallbaum, p. 133. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 187 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" within himself, and produces it out of himself.' The "WORLD was considered a living being with a soul." The Greeks of the time of Homer and Hesiod regarded the world as an organic being which was continually growing to a state of greater pei'fection.' The SOUL OF THE WOELD is the Best of Eternal Intelligences and par- takes of Reason. — Plato.* 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 acme certain period of time, he produced his body smooth and equable. — ^Plato, Timaeus." 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.' 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, § V. 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- ' Timaeus Locrius, 97. ' Movers, 268. ? Ritter, Hist. Phil. i. 199 S. * K. 0. Miiller, Lit. of Anc. Greece, 231. ' Timaeus, siii. ed. Davis. ' Taylor, 483. ' Cory, 243. 188 SPIEIT-HISTOET OF MAK. ture proceeding both from God and from Matter and there- 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 ■■' the " Intelligible god" was born.' 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 Ulom the Aion, a new modification of the idea of Belitan.' According toMochus,Ulom "the Highest of thelntelligibles" springs from the Two Principles Spirit and Matter. Being both male and feniale, he produced out of himself the first Chusorus the Intelligible (Incorporeal) Power, the Opener of 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." The Oi-phic Eros-Phanes spritigs from the egg which the Aetherial winds impreg- 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- 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 Horns. — Plutarch, de Is. liL " He who generated all things says to them : Gods of gods, of whose works I am Creator and Father," I will deliv- er to yon the seeds, making a beginning, and, for tlie rest, do you weave together the mortal and immortal nature, constructing and generating animals.'" Thus spoke the ' Plutarch, de Is. Ivi. " Sun, Time. ' Movers, 282. * Ibid. 283. ' Movers, 282 ; Cory, 321. " Duuclcer, ii. 2^1. ' K. 0. Mttller, 236. » Ibid. » Timaeus, 41. '"Plato's Timaeus, cd. Stallbaum, p. 180. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 189 Demiurg, and into the same bowP in which by mingling he had tempered the Soul of the Universe." According to Proclus, Bacchus is the Creator' (in the Orphic views) an- alogous to the One Father who generates total fabrication.' According to Plato, " One is the Cause of all ;" he calls it " the Good," and demonstrates that it is the Fountain which unites Intellect and the Intelligibles.* "The One" is neither "Intelligible" nor intellectual, nor, in short, participates of the power of being." In the Chaldean learning the Supreme Being is conceived as the world-creating Wisdom (demiour- gikos Kous) 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 ; oi', accord- ing to Plato, the Divine Reason, the seat and origin of the " Idea" of the world). From this is born the Second Horus, 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 Horus 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 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."' Esmun is Kosmos, and corresponds to Pan.' The Egyptians distinguished between an Older and Younger Horus, the former the Irother of Osiris ; the latter ^ The Vivific goddess Juno — Taylor's Plato, Timaeus, p. 605. '^ Demiurg. " Taylor's Plato, p. 484. " Taylor's Proclus, p. 120. ' Taylor, p. 118. " Plut. de la. Ivi. ' Weber, Akad. Vorles, 213, 214. " Movers, 332. 190 spiErr-HisTOET of man. the Son of Osiris and Isis. The first is the " Idea" of the World remaining in the Demiurgic Mind, " born in darkness before the creation of the world." The second Horns is this " Idea" going forth from the Logos, becoming clothed with Matter and assuming an actual 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." ' 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 fature world, proceeding from the Two Principles.' He is the first movement of life in dead Chaos ; he is the "First-bom" of Sanchoniathon, the lalda-Baothof the Yalen- tinians, and Logos ; or the first revelation of lao and lao himself.* lao is, according to Macrobius, Sol and Dio- nysus.* On a seal in Dr. Abbot's Egyptian museum, in Ifew York, is a representation of Horus (the Power of God) with the Lion's head, the ansated cross in his right hand, a scep- tre in his left, and the Sun's disk surrounded by the snake TJraeus on his head.' Underneath is the word Ammonio; " To the Creative God" or Logos. The inscription is as follows : ' Movers, 268 ; Kenrick, i. 323, 343 ; tJhlemaiiu, Drei Tage, 163. " Cory, 240. ' Movers, 275. * Movers, 285. ' Ibid. 640. " Horus is Phoebus the far-darting god of light. He often appears with the 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 lAR with the LIO¥^S HEAD. MSIMIEPffEPH. /\yV1 41 W /V » W TO ^wc n v/' -^Ao ^ ErAEWC O£NA£0A/TWno AITHNfCATOf KM/VIC E/CAH/'W/WENOrOE NTWAr/W CHKWEN/ A/»y AA E NOC O A C T/'^^ n Tl/S/N KM ^r^NTV\IN K/\ FNO-^PV ACA/ANE/V\ W yrANIONTHC EW/V lOV+'VCEW C/^on Aeonto/v\ o/»'-0'^oc o /va/»aaac THE ONLT-BEGOTTEH- AND THE KING. 191 AMM£lNin. ns OT^ip Mins ^PH TO ^ns nxp 0Aon MinS MinS lAP MIUSI MI E0E0 NOT EIAESlS. KATQI MOI O EN AEONTfinOAI THN KAT- OIKIAN KEKAHPflMENOX O EN Til ATIfl SHKI2 ENIAPTMENOS O ASTPAHTflN KAI BPONTflN KA PNO^OT KAI ANEMflN XTPIOS O THN EN- OTPANION TH:S EflNIOT ^TSEflS KEKAHPflME- NOS ANANKHN. ST I O TAXT EEAEOS0EN HKOOS OEOS O MEPAAOAO'BOS AEONTOMOPO^OS O ENMOAAS 01. AMMONIO.' Great is Osiris,. greater Phre (Sun) the Light Fire riame, but the greatest is lar " born 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- 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- ly-glorious, lion-shaped, the very white forever ! ' Many of the titles attributed toHorus in the inscriptions indicate his relations to the Sun.° Horus is the seminal Principle, the Principle of regeneration, the Demiurg. This is lao who is over the seven heavens, who received the. light from the First Cause, and poured it out upon the ' Ammon is the Demiurgic Mind. — ^Movers, 268. " Ar, Har, lar, Horua, Orus, the Spirit, the Nile, the Son of God, the Logos or Word. Ares is Baal. — Movers, 187. laro is the Nile. Eiar, Spring, in Greek. ' 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, g§ 100, 151, b. ' Holy of Holies ; where the statue stood. ° The Egyptians called Horus \evKhs (albus) white. — ^Plut. de Is. xxii. " Kenrick, i. 853. 192 SPIEIT-HISTOET OF MAN. world. Among the Egyptians tlie serpent was the symbol of the fruitfulness and life-bestowing Power of ISTature.' The Nile overflows when the Sun passes through the sign, of the Lion in the Zodiac." From liorus (lar ; 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 of the Nile begins to be visible in Egypt.' " The 30th of the month Epiphi (" Epep," according to Lepsius : * Epiphi 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.'" 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 tahle whence will be the ripening of the grape, you will know where are the Lion and Viegin. — Nonnus, Dionys. xii. 37, 38. Where was the Light-bkinging 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 Ea the sMnJng King of the worlds .... Creator, Producer and Governor of the other gods, the Lord of the heavenly hosts, Prince of the star-house." ' On a stele, at Berlin, he is called "First-born of the Heaven ly Ones, Producer of time, Cause of life." ^ Orus, Offspring of the Lord of Lords (efte pe Neb Neb).' The illustrious Orus Son of Atamu (efte Tmo).'" Amon-IIorus or Horammon is the active and generative Spirit." Horus, the " Idea" of the pure Light- Aether, has ' Munter, Bab. 103. " Plutarch, de Is. xxxviii. ; Ibid. Quaest. Conviv. lib. ir. 5. ' Kenrick, i. 70; Uhlemann, Drei Tage, pp. 193, 163. * Lepsiug, Einleitung, 141 ; Wilkinson, Sec. Series, i. 878. " Kenrick, i. 277. Note. " Plut. de Is. lii. ' Uhlemann, Thoth, 41. = Uhlemann, Thoth, 41. ' Seyffarth, Theolog. Schr. 91. " Ibid. 88. " Champollion, Egypte, Univ. pitt. p. 246. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 193 his eye in the sun.'- He was the Anima Mundi (Life of the world) like Zeus and Pan. lao is the First-born, the Only- begotten Son, called also Zeus-Bel, Mithra, Intelligible Sun, Intelligible Light. He is related to Moumis, TJlom, Aion, ErikapaeuB and Phanes. Damascius calls lao In- telligible World (Soul of the World) as the Newplatonists call the Bel-Iao of the Chaldeans." The Ohaldee-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 " lao, the highest of all the gods." He is the Demiurgic Mind. Pie contends with Typhon (the Devil) for the crown of Osiris. He is like Dionysus and Milichus " the Son of the Father."* Earlier we find Osiris, the Good Principle, contending with Typhon who is called " Set," (Sat, or Satan).' Typhon is said in one myth to have conspired against Osiris with 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 battles.' We invoke Bhaga, the Vanquisher of the morning, The strong Son of Aditi ; the Preseirer, To whom trusting, the poor, the sick The king himself speaks : Give thou to me my part ! — Vasishtha, vii. 3, 8, 2.' ' Movers, 411 ; Plut. de Is. Hi. It. " Movers, 555. " Ibid. 268. * Movers, 268 ; Lepsius Einleitung, p. 253. ^ Lepsius, Berlin Akad. 1851, p. ISl ; Keurick, i. 351 ; Bunsen, Egypt's Place, i. 69. ° Plutarch ; in Kenrick's Egypt, i. 344, 345. ' Zeitschr. der D. M. G. vol. vi. 13 194 SPEKIT-HISTOET OF MATf. -In Sclavonia, Media, Persia and India, Bog and Baga were names of the Sun. In Egypt Bak meant " light." ' " In Thrace also we learn that the same was considered the Sun and Bacchus ; whom they call Sehad-ius (Sebaoth) and celebrate with re- markable worship." — Macrob. 300 ; ed. Bipont. The Sun, the King, the Sou 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, xjciii. 287, 288. Honoring the Sun and Bacchus and at the same time Zan (Zeus). — ^Nonnus, ixiv. 61. 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 Uke the Eleusinian Bacchus, Let him not change the Mysteries of the former lacchos, Kor dishonor the basket of the autumnal fruits of Demeter. Nonnus, Dionysiac, xxxi. For you have sprung from the heart of the fiest-Ahcestok hymned Dio- nysus. — ^Nonnus, xxir. 49. Zasreus, called the fikst-Ancestor Dionysus." — ^Nonnus, xxTii. 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 Hehos 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 Hehos, One Bacchus. ' Seyffarth, Theolog. Sohriften, 4. " The name Kadmus signifies in Hebrew the Ancient or the Ancestor.^ Seyffarth's Chronology, 101. He was perhaps Yama or Pluto. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 195 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 proUflc Power from the mutation of the universe. — Julian, in Proolus, ed. Taylor. lao is the physical and Spiritual Life-principle.' lao is the Spirital Light $w? votjtov.' Bacchus is the generative and nutritive " Spirit." ' lao is Bacchus." lao is the sun-god.' Bacchus is Bel the Younger.^ Damascius calls lao Intelli- gible World (Kosmos Noetos) as the ISTewplatonists call the Bel-Iao of the Chaldeans. The " Father" is the Intelligible World, Bel-Saturn, from whom the seven planet-rays go over to the sun-god.' Bel-Mithra (Zeus-Belus) is the " Son" who goes above and raises up the souls to the Intelligible World.' Belus Minor qui et Metres. Bel the Younger who is also Mithra. Servius adiEneid, i. 642;" lao is first the sun-god at the different seasons of the year with the predominating idea of Adonis as auttrninal God, but generally a complex of JSTature-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 l^ature-goddess, from whom the Bi-sex Uranos-Ge is born that divides itself into Heaven and Earth. Third, his name had come to Greece with the Bacchic Mysteries under various forms. Fourth, it was in the wisdom of the Chal- deans an appellation of the Spiritual Light and Life-Prin- ' Movers, 265. ' Ibid. ' Plutarch de Iside, xl. * Movers, 550; Lydus de Mens. 38, li. ' Movers, 541. « Ibid. 267. ' Movers, 555, 554. ' Ibid. 554 ; Julian, Orat. in Solem, p. 136. • Movers, 181. 196 SPIEIT-mSTOET OF MAN. ciple, where lie seems to be now the Highest Life-Prin- ciple (Bel-Saturn), now his Emanation and Image (Bel- 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.' The snake-haired Bacchus.' Bacchus in the thigh of Jupiter ! Bacchus in the form of a bull.* Phanes is "the First-born." He is Eros, the universal 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 1. Eros stood near hating the thyrsus. — ^Nonnus, Dionusiaca, xi. 353. BoT, 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.' According to Proclus, Bacchus is the Demiurg (in the Or- phic views), analogous to the One Father who generates total fabrication.* Leadek or THE Choir oiP Flame-breathinq Stars, Director of the voices that sound by night, Youthful god. Son of Jove ! — Sophocles, Antigone, 1149. ' Movers, 554, 566. ' Ed. Marcellus, p. 65. ' Ibid. p. 95. * Ibid. Dionusiac, ix. " Marcellus, note to Nonnus, Dionys. xii. 34. • Anthon's Classical Diet. Art. Orpheus. ' Taylor's Plato, 484. THE ONLT-BEGOTTEN AND THE KING. 197 But this god 18 a prophet — for Bacchanal excitement and frenzy have much divination in them. — Euripides, Bacchae, 298. For when the god (Bacchus, holy " Spirit ") comes abundant into the body, He makes the raving tell the future ! — Bacchae, 300. 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, 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 HAnNis the mountains, thou art raving, — Euripides, Hippolytus, 144." 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. 486-4'? 4. 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 Licymnitis, signifying that Apollo and Bacchus are one and the same god, writes : Lord that lovest laurel, Bacchus, Paian, ApoUo of the excellent lyre.' Adonis is Paian and the beautiful Phaon whom Yenus hid in the lettuce.* Bacchus was called " Evan" (Aban, Pan, " Avan" as the husband of Yenus).' Pan was the Anima Mundi the Life of the world." Bacchus and Ceres are Adonis and Yenus. In Phodes Jupiter was called Paian.' Pan appears to be the Egyptian Oben-Ea, Aban the Sun, the Persian * Transl. Buckley. " Born 480 Before Christ. ' Macrob. p. 299 ; Buckley's Euripides, vol. i. 93, note 17 ; Plato's Sympo- sium, Burges, §17. ' Movers, 227. ° Eschenburg's Manual, 426. ' Eschenburg's Manual, 434. ' Movers, 26, quotes Hesychius, S. V. 198 SPIEIT-mSTOEY OF MAW. Avan : Phanes is the First-born, and is Kosmos the Soul of the world.' Ulom is also the Intelligible Kosmos the Soul of the world. Ulom is Aion (Aeon) the Celestial Sun." Phanes is Dionysus and sun-god.° Dionysus passed also for Adonis and Attes.* Adonis is the Sun and lives with 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 Venus ; which accounts for the identity of the Pan and Bacchic rites. Bacchus is called Evan, whence the name 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- 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. Silius, Pun. iii. 104, 133.» Satisfy with delight that'lndra who assumed the shape of a ram. Worship the Kam 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- form." * " This horned Milichus, the Son of the Eam-god Ammon, is the Ox-god Bacchus who was considered horn- ed by the Libyans because his Father Ammon naturally had horns to his temples." Dionysus is Belus Minor." 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. ' Movers, 632. » Ibid. 282, 283. » Ibid. 556. * Ibid. 25, quotes Euseb. H. E. iii. 2S. " Ibid. 207. " Ibid. 647, and the authorities there quoted. ' Anthon, quotes Keightley, Mythol. 212. ° Movers, 268, 326. " Movers, 326. " Ibid. 268, 267. THE LOaOS, THE ONLY-BEGOTTEN AND THE KING. 199 The Sun the Great God of the regloDS abore and the realms below. RoBetta Inscription, line 3 ; Munter, 13. In Greece the Oldest Dionysus appeared as the fire- and pillar-god Moloch.' The Egyptians worshipped Saturn under the symbol of a pillar." 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 Asia.' Dionysus from Asia Minor is the Phrygian and Thracian Sabos the Arabian Sabi and the Egyptian Seb (Sev) who is Saturn.* 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 EAT THB HBEALD OF THE SoN OF DstTS ! But around the Ludian chariot of Bacchus the Giant-killer Were thyrsus-bearing ranks : and he was girded with warriors, Eadiant 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, xviL But when the throng of infantiy 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. ' Movers, Sl2, Sli, 316, 361. " Ibid. 298. ^ Movers, Sl2. 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. * Movers, 23, 495 ; Lepsius, BerUn Akad. 1851 ; ChampoUion Egypte, 253, 125. 200 SPEBIT-HISTOET OF MAN.' 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 (Aloasus). Nonnus, xxxiii. 239 ; Ihad, v. 886. Thou, who art hailed by many a name, glory of the Theban nymph and Sou of deeply-thundering Jove, who swayest renowned Italia, and President o'er the eites of Ceres in the vales of Eleusis open to all ! Bacchus, who dwellest in Thebe, the mother. city of the Bacchanals, by the flowing streams of Ismenus and the fields where the teeth of the fell dragon were sown; Thee the smoke beheld as it burst into flame above the double-crested rock, where roam the Corycian nymphs the votaries of Bacchus, and the fount of Castalia flows ; 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.' 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." Night-shining Dionysus, having a bull's form. With dusky feet entered the houses of Kadmus (Pluto)' Brandishing the Kronian frenzied whip of Pan. — Nonnus, xliv. 280. Harmless Cerberus saw thee decorated With golden horn j 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 lightning-bearing flame : and having taken a mortal form instead of a God's I have arrived at the fountains of Dirce and the water ' Buckley. ' Ibid. ' The Devil is called Kadmon. — Movers, SI'?, 273. THE LOGOS, THE ONLT-BEGOTTEN AND THE KING. 201 of Ismenus. But I praise Kadmus who makes this place holy, his daughter's shrine: and I have covered it around with the cluster-bearing leaf of the vine. And leaving the very wealthy lands of the Ludians and the Phrygians arid 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 Bacchic rites, and that I plead the cause of my mother, appearing to mortals a God whom she bears to Deus. — Euripides, Bacchae.' 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 ZAaRBUs. 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. Noimus, xlvii. It was the time when the Sithonian women are wont to celebrate The Trieteric Mysteries of Bacchus : Night a witness to the rites. Rhodope sounds with the clashings of acute brass by night. Ovid, Met. vi. ' Lines 1-40 ; Buckley's Euripides, ii. pp. 249, 250. 202 SPIEIT-HISTOET OF MAS. 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 " lacchus" and " Evan" ' And many other names besides which thou hast, Liber, Among the Grecian nations ! — Ovid, Met. iv. Choeus. 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-choetjs. We worship, ! Baccha«, 590. Choeus. 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 shoutiQg in praise : for I wiU 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 buU- horned God and crowned him with crowns of snakes, whence the thyr- sus-bearing Maenads 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 THE LOGOS, THE ONLT-BEGOTTEN AND THE KING. 203 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 Oorybantes 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 Khea 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 dehght, 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.' The third day after the Ides is consecrated to Bacchus. — Ovid, Past. iii. Paean is consulted ; and " Summon the Mother of the gods" He says : " she is to be found on mount Ida !" — Past. 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 shohts through the midst of the streets of the city. Ovid, Fast. iv. ' Transl. Buckley, ii. 251, 252 ; also, ed. Aug. Witzschel, lines 1-170. 204 SPIEIT-HISTOET 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 Since from Terra ('Athor) all things were created . . . 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, 820fi; 803. Eaeth was called Great Mother of the gods and mother of beasts and 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 hoUow 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 Eer. Nat. ii. 598, 610, 620ff. Invoking Dindumia the very venerable Mother inhabiting Phrygia. Apollon. Rhod. Argonaut, i. 1117. "Maut, Muth (Isis) the Mighty MotTier of the Mysteries." ' 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 Naturegoddess. 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 la. 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." Herodotus observes that " all the Egyptians do not wor- ' Kenrick, i. 320, 821. » Taylor's Proclus. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 205 ship the same gods in a similar manner except Isis and Osiris, the latter of whom is said to be Dionysus ; these all worslivp in a similar manner." " Isis is called in the Greek tongue Demeter or Ceres." ' Here we find the Mysteries in tlie 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 lahe (Ab) and Eba (Eve)," the "lasius and Demeter" . . . the "Zeus Chtho- nios and holy Demeter" of Hesiod," the " Zeus Infernal and dread Proserpine . . . the Pluto and dread Proserpine" of Homer,* the Chthonios and Venus of l^onnus,' the Eanus (Janus, Ani : Mars Mamurius) and Anna perenna of the ' Bomans." 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, Past. ii. SoucHi' (Saturn) is the Lord of the harmony of the spheres in the land of holiness with my farmfleld. It lies in the land of holiness upon the Firmament. — Book of the Dead; Se3rffarth, Theolog. Schriften, 33. The Sakse, the Ludians and the Assyrians in common with the Persians and Babylonians celebrated the Sakaia, the great festival of Anaitis (Isis).' The annual Saksean festivals were probably named after the Carian god Osogo ' Herodot. ii. 42, B9 ; Kenrick, 334. » Movers, 547. = Hesiod, Theog. 969 ; Works and Days, 435. * Iliad, ix. 455, 563 ' Nonnus, xlviii. 21. ° Movers, 484. ' Asochi. Socho is the name of a Hebrew. — 1 Chron. iv. 18. ' Movers, TO, 480 ; Herodot. ii. 69. 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 gods Oman and Anandat (Ananadad), Persian deities who shared the same altar : and they solemnized the public festival, each year 206 SPIEIT-HISTOET OF MAN. (Asak) as the Oitlt-begotten. The god Sich^-tjs' or Stohos, and Succoth, the goddess, would be Adonis and Venus ; and the Sakaia would be the Persian Adonia, the weeping for Thammuz or leoud (Ad, Aud, At, Attes), or the lament for Hadad-Eimmon, Maneros, Linus, Bacchus, the many forms of Adonis." Aisak the hard Drinker. — Nonnus, xiv. 190. Asak was god of the Saese who were Scythians. The Per- sian Adonia were celebrated in tents and were named " Scythian" (Sakaia).' 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 Zagee-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 i.s 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.' The Carians gashed their foreheads in the Mourning for Osiris." The Phrygians believe the god in winter sleeps and in summer wakes. The Paphlagonians say he is bound 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, xi. § 4. This is the festival of Artemis-Diana among the Lydians, — Pausanias, iii. cap. xvi. ; Movers, 675. It was a festival of Bacchus and Anaitis. — See Higgins, Anacal. p. 319 ; he quotes Hoffman, voc. Anaitis; Jameson, Herm. Scyth. p. 136. ' Movers, 232, 616, 484. ''Movers, 480-484, 234, 249, 252, 302, 303; Zachar. xii. 10, 11 ; Univ. Hist. V. 155, 156. ' Movers, 480, 482 ; See EshEK 1 Chron. viii. 39, lah- AZAK-iaho (Hezek-iah), leh-EZEK-AL (Ezeki-EL). * Compare Zakar, " male," in Hebrew. ' Taylor's Proclus, ii. 51. ° Kedrick's Phoenicia, 89 ; Herod, ii. 69 ; Deut. xiv. 1. ' Plutaieh de Is. kix. THE LOGOS, THE ONLT-BEGOTTEN AND THE KING. 207 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 snn-god is then born and Tezcatlipoca takes new power.' daughter of my people, gird thee with sackcloth and roll in ashes, make to thee Moukning 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-boen. In that day mourning shall increase in lerusalem as the Mourning for Hadadeimmon (the Autumnal Sun) in the valley Megiddon. Zachariah, xii. 10, 11." 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 ofi'erings to his Saturn- JVEithra 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. Uma redncebat mlserandoa annua casus. — Silius, iv. IIOJ It is beat for us that one man should die for the people, and not that the whole nation perish. — John, xi. 60. Kronos, named Israel among the Phoenicians, a king of the ' J. Muller, 605, 623. ' Movers, 206 ; Rimmon is Adonis. — Movers, 184. Eimmon was a Syrian sun-god worshipped in Damascus. — Movers, 197 ; 2 Kings, V. 18. Hadad was a Syrian sun-god. — Movers, 308. '' Movers, 304. 208 SPIEIT-HISTOET OF MAJST. country, had an Only-begotten Son called lend as the Onlt- BEGOTTEN IS STILL CALLED BT THE PhcENICIANS. When very great dangers in war threatened the country he had his Son adorned with the royal dress and offered him up.' Kronos whom the Phcenicians surname El, a ruler of the land and • later translated after his death as God into the star of Kronos (Saturn), had, hy a native nymph named Anobret, an Only Son whom they therefore named Yeud (Aud, Ad). — Philo, On the Jews.'' 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, Dionysus, Linus, Attis and Maneros.' The Apollonian Linus. — ^Nonnus, xli. Sll. I am the servant of Bacchus not of Phqebus ; and I have not learned to sing AiLDiA such as King Apollo chanted among the Cretans when he wept charming Atunmios (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 flutists interwound the manly molpe. With sad faces : and the Bacchae danced to Ganuktor singing beautifully with Evian voice : And under the mouth of Kleocus the Berekuntian double flutes Koared the frightful Libyan wail . . . Nonnus, xl. 158 ; 223. 'Movers, SOS; quotes Euseb.Praep.Ev. i. 10. ' Bunsen, Aegyptens Stelle, T. 876. ' Kinck, i. 341, 342 ; Movers, 244, 245, 251. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 209 AiLiNON AiLiNON sin^let this well prevail! Aeschylus, Agam. 120. We find lUinos among the twelve gods in the Babylonian Cosmogony,' the Phoenician god Elon, the G-reek 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. 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 related to have lived again." ° In Egypt the sons of kings were moarned as in the Mourn- ing for the Onlt-begotten. Josiah was perhaps mourned in the same way.* They shall not lament for him " Ah my brother," or "Alas sister." 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 souhd 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 husband of Yenus and Ceres who is "Dao, Mother of all life."' The Orphic priests (B. C. 500-550) dressed in linen ' Movers, 276. ' Ibid. 210. " Hieronymus, 1. 1;. p. 150 ; Movers, 210. * Movers, 248, 249, 252 ; 2 Chron. xxxv. 25. * Nonnus, xix. 81 ; v. 611, 620. 14 210 SPIEIT-HISTOEY OF MAK. like the Hebrew priests. David danced before lalioli with all bis might and David was girded with a linen ephod. " The foundations of the Mysteries must have been ordinary- 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. SI.'' The emblems of Osiris are those of Bacchus. The Egyptian priests affirm that Oi-pheus borrowed from them the Mysteries which he instituted in honor of Bacchus and 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 (Osiris) is then their 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, Ixxviii. ; Taylor's Proclus, p. xxxix. Divinities of the world placed beneath the eakth, Into which we fall again whatever mortal we are created ! Ovid, Met. x. A blackened eun-burnt race to Zaokeus the many-guest-receiving Zeus of the dead. — ^Ji)schylu3, Suppliants.* And this which the present priests reveal with caution, abominating 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, Iviii. ' Cousin, Hist. Mod. Phil. i. 404. " K. 0. Miiller, 231. ' Champollion, Egypte Univ. pitt. 120, b. * Buckley, Transl. p. 213. THE LOGOS, THE ONLT-BEGOTTEN AND THE KING. 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 tjndee the eaeth.' Pindar says " that the lawless souls of those who die here forthwith suffer punishment : and Some One beneath the EAETH, 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 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 • Herodot. tU. 114. » K. 0. MuUer, 230. 212 SPIRIT-HISTOET OF MAN. analogy Avliich must early have suggested itself, that tlie 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 difficnlty evolved from' the religions 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 lacchos) 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 their hopes of the purification and the ultimate immortality of the soxil. 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, 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 ' A doctrine given by the pbilosopher Heraclitus aa the opinion of a parti- cular sect. Ap. Clem. Alex. Protr. p. SO. Potter. K. 0. MuUer, Hist. Greek Literature, pp. 28}, 232. ' Ibid. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 213 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." ' All generation proceeds from a corruption. — Livres Hermetiques ; Egypte, 139. It is sown in corruption, it is raised in incorruption. — St. Paul " The return of the fallen to the heavenly light of the gods is pictured in the journey of Persephone to heaven. Her- mes as the leader of souls and angel (of death) takes the 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 has raised him from the dead.' " " Man that is born of woman is of few days and full of trouble. ' K. 0. Mailer, Hist. Greek Lit. 231, 233. ' Rinck, Kelig. der Hellen. i. 156-168, quotes Jobn, xii. 24 ; Luke, Tiii. 5 ; Coloss. ii. 12. See K. 0. Miiller, Hist. Greek Lit. 231. 214: SPIEIT-HISTOKT OF MAN. Like a flower he goes forth and is cut down : and escapes like a shadow and continues not.' 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 fihall 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, heU shall be its abode. But Alahim wiU redeem my soul from the hand of Shaul (Sheol), for he will receive me. — Psalm, xlix. I know that my Redeemer 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 is eternal who will redeem me upon the earth, will raise up my body which performs these things laboriously : for by the Lord these 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,' Tisohendorff. 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 Eephaim thou wilt make to fall. — Isaiah, xxvi. 19. Hebrew Bible, Schmid. Adoni, thou wast our dwelling from generation to generation ! ' 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. THE LOGOS, THE ONLT-BEGOTTEN AND THE KING. 215 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 HKE glowing with the Father's virtue, it continues immortal and is mistress of life. — Ammian.' Thoth desires to know what will happen after the ascen- sion of the soul to the Father. The Divine Intelligence replies : " The matei'ial body loses its form, which is destroyed with time ; the senses which have been animated return to their source, and will one day 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, Pimander (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 ' Chaldean Oracles ; Cory, p. 243 ; Williams, Prim. Hist. 4?. 216 SPIEIT-HI8T0EY OF MAS. 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-hearmg 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 things beneath tlie earth are not divulged : but we are led astray by fables. — Euripides, Hippolytus, 190-197. In the Zoroastrian religion, after soul and body have separated, the souls, in the third night after death, as soon as the shining Sun ascends, as soon as the Tictorious Mithra sets himself in pure radiance on the moimt, come over the Mount Berezaiti upon the bridge Tshinavat which leads to Garonmana the dwelling of the good gods.' The ghost of Polydore 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, anointed with spices and wrapped in linen and wool.' Mifr Spezereien Hatten wir ihn gepflegt, Wir seine Treuen Hatten ihn hingelegt ; Tucher undBinden Reinlich umwanden wir, Ach ! und wir finden Christ nicht mehr hier. " Attes lives ! ! " ° Ades lives ! Deus lives ! Christ is arisen, Blest is the Loving One ! Adonis lives and is ascended ! ' Duncker, ii. 826. 2 Movers, 202, 208. ' Movers, 205, and authorities there quoted. THE LOGOS, THE ONLT-BEGOTTEN AND THE KING, 217 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.' 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 entei-s 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 seventh day." Orpheus was the foimder of the Mysteries. The foundations of the Mysteries must have been ordinary 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.* 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." ' Movers, 548, 20S. " Deane, Serpent Worship, 88, 89. ' Cousin, Lect. on Mod. Phil. 1. 404. * Cathemerin. Hymn, xi. 218 SPIKIT-HISTOEY OF MAN. 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 ! — Venantius Honorius. Pentecost is the " noblest workings of the ascended Ke- deemer," the fruits, the beginning of the harvest.' Hier- onymus (A. D. 331-4:20) 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." Hieronymus describes the Adonia as existing in his time.' In the fourth century after Christ, Macrobius says:' "Among the As- syrians formerly the worship of Yenus 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 Pates 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 S. Ezekiel found the women in the temple mourning for Thammuz (Adonis- Adamus).' The festival called Adonia or Adoneia by the Greeks lasted in the Orient seven days ; for it was the ancient custom of the Israelites, Egyptians and Syrians to mourn the dead so long." The Titans tore • Creuzer, iv. ^42. " Epist. 49, ad Paulin. Tom. iv. part ii. p. 664, ed. Martianay; quoted by Movers, 193. ' Movers, 210. • Macrobius, Sat. i. 21. " Ezekiel, viii. 14. " Gen. 1. 10; 1 Sam. xxxi. 13 ; 1 Chron. x. 12; Judith, xvi. 29; Heliodor. Aethiop, vii. 11 ; Lucian de Dea Syria, § 62, 53 ; quoted in Movers, 209. THE LOGOS, THE ONLT-BEGOTTEIT AND THE KING. 219 Bacchus into se-ye?! pieces. Noah also, as Sisuthnis, Demarus, Adam, Orus, the Good Principle, Mann (Amon, Amanus), 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 ; Lydua de Mens. iv. 93, p. 112. Best of aU things is Watee I^Pindar, Olym'p. 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. xliii. " It has been ascertained that the Egyptians reckoned from the beginning of time to the death of Osiris by Typhon, i. e. to the Deluge, thirty thousand lunar-months, hence 2,424: 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 of Thoth, required to have marked upon it the symbolic signs of the moon. The Egyptians 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." "TAe moon- crescent on the side of the apis-hull " is mentioned." "Apis is the animated image of Osiris, and is born when the Generative Light descends from the moon and comes to touch the eager Cow " (Earth).' Osiris is Bacchus.* Osiris was .the Nile and Humid Principle generally as the source of production.' The Nile overflows when the Sun passes through the sign of the Lion in the Zodiac. In the sacred h^mns of Osiris, they invoke him who rests between the ' Seyffarth's Chronology, 118. » Ibid. 81, 82. ' De Iside, xliii. * De Iside, xxxv. ; Kenriok, i. 335, 337. ' De Iside, sxxv. xxxvi. 220 SPIEIT-HISTOEY OF MAS. arms of the Sun.' Osiris wears the emblems of Bacchus. Bacchus is the Generative and ISTutritive Spirit.' According to Prochis, Bacchus is the Demiurg, analogous to the One 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 janitor, but the trumpets they hide with thyrsi.* Dionysus went under the wave of the sea. — Iliad, vi. 136. 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 "lakchos, the Son of Deus, Beomios! " — 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 lahoh, they sacrificed seven bullocks and seoen rams. — 1 Chron. xv. 26. On the fifteenth day of the seventh month the Feast of Tabernacles was celebrated, lasting seven days. It was the close of the harvest. 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 Bacchds being dihectly called upon. There is also a certain garland-bearing and thyrsus-carrying festival* among them in which having thyrsi they enter the temple : but entering, ■ De Is. lii. » Ibid. xl. ' Taylor's Plato, 484. * Plut. de Is. xxxv. * 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 THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 221 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 Eiiios. 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 (eiVdra) : 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 bells depend from the dress resounding at every step. 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," &o.' These are the sons of Zabaon ; both Aiah and ANAH. This is " the ANAH 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 Aholibamah daughter of ANAH the daughter of Zibeon the Hivite. — Gen. xxxvi. 'NAIL (ISToah) and Anali (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, 808. He shall sing Euion to garland-bearing Dionysus. — ^Nonnus, xv. 131. ' Creuzer, Symb. iv. '750, 751, note, 152; Plutarch, Quaest. Conviv. iv. 671, 746, 745. Anos, Anoh, Noh, lanus, Anus (Time). 222 SPIEIT-HISTOET OF MAN. Noah and the Anna perenna (the Nature-goddess) of the Komans, lanus (Bacchus) and Anna (Ceres).' And Nah 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, com, sheaves, the threshing-floor and flour in the territory of the king of noble Egypt ! Book of the Dead, .Chapt. Ist." I am the true ViNii 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- spires the dead 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 PowEE of his Father Zeus. Dionysus (Bacchus) is called the Power of fruit-trees and things planted. — Eusebius, Praep. Ev. 3, 11. Bacchus the Son of God ! — Euripides, Bacchae, line 1. KiN& Bacchus you appear a great God ! — Bacchae, 1032. Bromius Boy God of God Dionysus P 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 ; ' Compare the names of the prophetess Anna and the priest Annas (Nas, Nah, Nissi, Nueeus).— Luke, ii. 86 ; iii. 2. The priest bore the name of his God throughout the Orient. ' Seyffarth. ^ Bromion Paida Theon Theou Dionuson.— Bacchae, 83-85. THE LOGOS, THE ONLX-BEGOTTEN AND THE KING. 223 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. MussBUS, Hero and Leander, 42, ff. ' Therefore in fires (AR-im) honor lahoh, 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 Befield, where is the home of the Graces, where dances Assyrian Kuthereia and not the bed-shunning Athena. Nonnus, iii. 109, fif. But hear Aphrodite sung by the women of Byblus. Nonnus, xxix. 351. Ascend the Labanon (Mount Libanua) 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 Tfith 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 is the Creative "Wisdom, the Demiurg.' The Cabbalists considered Adam Kadmon the oneness of the powers which emanate 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 ' Movers, 513, 514, 515. " J. MiiUer, 135, 124. 22i SPIEIT-HISTOEY OF MAN. worlds." ' Adam Kadmon is the Sun as the Demiurgic "Wisdom or Logos. Kadmus-Hermes stands by the De- miurg in his contest witli Typhon." 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.' " 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 Oabbalists 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 Oabbalists 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 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.' Adam is the Fiest-boen like Phanes, Evan, lao and Adonis. Deucalion was also the First-born." " For Adonis " Munk, Palestine, 523 ; Ezekiel, i. 26. ' Movers, 273.' ° Movers, 144, 287 ; Sanohoniathon, vii. * Munk, Palestine, 521. ' Ibid. 520, 523 ; See Plato, Tim. 139, ed. Stallbaum. « Pindar, Olympic Ode, ix. 41, 43, 44. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 225 was named Ao." ' lao is Adonis and Osiris.' Aos is lao.' "lao the G-od of Mtses." ' lao is therefore lahoh or Je- hovah (Adoni).' Non siout Tu inter deoa Adonai [Adni] There is none like Thee among the goda, Adonis ! — ^Psalm Ixxxvi. 8. And Abram said, Adoni Ihoh [My Adon, Jehovah] ! — Gen. xv. 2. , Adonis " lord" with Phoenicians, and Bel's name ! — Hesyohius." Jehovah is called Alahi Alahim 0- Adoni H-Adonim, God of Gods and Lord of the Lords." Vivit Dominus Adonai, Dominus exercituum ! Pseudo-Matthaei Evang. xii. And the Thunderer on high Sabaoth Adonaios shall sit On his throne in hearen and shall fix a great pillar And Christ himself eternal shall come in a cloud To the Eternal, in glory mth 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 shaU come Isaak and lakob, lasous and Daniel, Elias Ambakaoum, and lonas and those that the Ebrews slew Those with Eremeias. — Sibylline Books, Gallaeus, 2'78. m.T' Ihoh, lahoh (Ahoh) is the name of the sun-god Diony- sus or Bacchus.' He was also called lao, leuo and Euas.° Evius is another of his names. Eve is called Eua in the Sibylline Books." Thus Eua is the feminine of Dionysus- Bacchus. Bacchus is called Huas and Euimos." Eve is called Eoua and Euea." ' Etym. Magn. Movers, 229. " Movers, 542, 544. ' Movers, 285, 550. * Gesenius Thes. 5Y7 ; Diodor. Sic. i. 94. " Movers, 546, 544, 8, 9. » Movers, 195. ' Deut. x. 11. = Movers, 545, 546, 548, 549, 25. * Movers, 547, 548, quotes Euseb. Praep. Ev. 1. x. 9 ; Diodor. Sic. I. 94 ; Gesenius Thes. 577. '" Servatius Gallaeus, 44. " Scholia ad Aristophanes, Avcs, 583. " Movers, 547, and the authorities there quoted. 15 226 BPIEIT-HI8T0BT OF MAW. Osiris-Adonis-Apasson is the Male and Isis-Venus^ Taautha the Feminine Principle. Prom these two pro- ceeds an Onlt-begotten Son, Horus, Phanes (Pan), Bac- chus, Moumis, Ulom." "The Spirit unites with Matter as a husband with his wife." This Spirit is termed "the Pather.'" 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 classes of life are derived.' The Hawk-headed serpent was the Egyptian emblem of the Divine Mind.* To the Serpent the beauty and harmony of the universe is ascribed.' 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 .... 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. xxsvi. According to an Orphic theogony mentioned in Athena- 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 one formed the heaven, of the other the earth.' Hercules is the " Spirit of God" {irvevfia) like Bacchus and Ammon. — Plutarch, de Iside, xl. Thou the seed of a Divine Mind art sprung from Hercules. Euripides, HeracUdae, 641. ViEaiN Pehsephoneia, you found no escape from marriage But you were wived in a Dragon's hymeneals, ' Movers, 264, 282. " Philo, Cain and his Birth, xiii. xviL ; Munter, Bab. 46. ' Taylor's Proclua, p. xxi. * Deane, Serp. Worship, 145. ' Movers, 109. ° Damasoiua ; Cory, 813. This is Ophioa-Saturn. ' Movers, 447. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 227 When Zeus very coiled, his countenance being changed, A Dragon-bridegroom circled in love-inspiring fold, Proceeded to the sanctum of the dark Vir&in Agitating his rough beard .... Through the Aetherial Dracontean nuptials The womb of Persephone was agitated by a fruitful young, Bearing Zaueeus the horned Child. — Nonnus, vi. 155, ff. In the third centuiy, Mani 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 Wette, Bibl. Dogm. p. 84. § 111. Then the Saviour himself says " Now my mother the Holy Spirit took me."- — Apocryphal EvangeMum Ebraer.' Tear not, Mary, for you have found favor before the Lord of all, and will conceive from his Logos (Spirit). The " Powee'' of the Lord shall overshadow thee ; wherefore that Holy Thing born of thee shall be called the Son of the Highest. Protevang. lacobi, xi. ed, Tischendorf. Holy Ghost shall come upon thee and the " Powbe" 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. Mariaie, ix. For that which is conceived in her is from the Holy Spirit. Matthew, i. 20. For the Mighty Oira did great things unto me and holy is his name. Matthew, i. 49. Trjv 8e ^afju iv Trvpi Km nvfviian. But the Life is through Fire and Spirit. Plato, Timaeus, 77, ed. StaUbaum. He will baptize you in Holy Spirit and Fire. — Matthew, iii. 11. ' Creuzer, Symb. i. 341. 228 SPIEIT-HI8T0EY OF MAN. 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.' 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 tJie gods. And from these proceeds AN OlSTLY-BEGOTTEIir SON, Moumis, which, I conceive, is no other than the Intelligible WoKLD proceeding from the "Two Principles."" The WoELD appears to them (the Egyptians) to consist of a masculine and feminine nature. And they engrave a Bcarabaeus for Athena (Minerva) and a vulture for Hephaes- tus. For these alone of all the gods they consider as both male and female in their nature.' Athdna springing upwards shouted with an exceeding great cry : and Heaven and Mother Earth shuddered at her. — Pindar, 01. vii. Doth not Wisdom cry ? . . . . lahoh 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 circle on 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.* " Damascius ; Cory, RIY. ' Ibid. S21. ■ From Horapollo ; Cory, 286. * De Wette, Bibl. Dogm. p. 142. THE LOGOS, THE ONLT-BEGOTTEN AND THE KING. 229 " The "Word is the Active ' Power ' of Brahma, proceeding from him. She speaks a hymn in the Vedas in praise of herself as the Supreme and Universal Soul." ' 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 genns male as well as female principles, both must have existed iu 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." Kaiomorts, the FIEST MAE" (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.' Plato mentions the double-man, and the Bible hints at this idea when it foi-ms 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- gence.' Ptah (Hephaestus) has two sexes. The Mighty POWER became half male half female. Hindu Cosmogony." ' Milman, Hist. Christ. 46 ; Colebrooke, Asiatic Res. viii. 402. " ChampoUion, Egypte, 255, Univ. pitt. ' Knobel, Gen. p. 33 ; See Plato's Sympos. Surges, p. 609 : Compare Genesis, i. 27 ; ii. 23. * Munter, Bab. 38. ' Egypte, 255. ChampoUion. " This is "Eros of two natures." 230 SPIEIT-HIBTOEY OF MAN. Kneph, the Good Divinity, the Creator, brought forth out of his mouth aa Egg from which Ptah sprung.— Uhlemann, Thoth, p. 26. Kneph, who has no beginning and no end, is the First Cause. Plutarch de Is. xxxi. ; Morers, 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 Sun) 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 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 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.' 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, he rested the seventh day. Again it was conceived of as aotwe, 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.* " The Logos of Philo has unquestionably flowed from the ' Morers, 109, 141, 161, et passim. " Egypte, 1S5. ' Ibid. 126, 129. I am Thotho-mone (Thoth-Amon ?) who measures and weighs; Bak 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. * Ed. Tonge. THE LOGOS, THE ONLT-BEGOTTEN AND THE KING. 231 Chaldean Logos."' They are one and the same. Philo says : " God is the Mind of the universe," " the Mind of the imiverse created the universe." " God used the Logos as his Instrument by whom he made the world." 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 I came forth. — John, viii. 42. X 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." ° Tliis Wisdom ap- pears clearly as substance in the Book of Wisdom. She proceeds out of God before the Creation, is a Eeflection of ' Movers, 553. " Philo, On the Migration of Abraham, xxxv. Tonge. ^ Philo, Cain and his Birth, § xxxv. * De Wette, BibL Dogm. 127, 128. = De Wette, Bibl. Dogm. 128 ; Eusebius, Praep. Ev. viii. 13. 232 spiErr-rasTOBY of man. the Supreme Light, the exact Image of the Godhead, of 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 BrightnSsa 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 "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 Father." By his SPIRIT he hath garnished the heavens. — Job, xxvi. 13. By the WORD of lahoh were the heavens made. — Ps. xxxiii. 6. That they are the same as the " Wisdom of God " appears froin 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 i. 18. . It is evident that the reluctance of the later Jews and Samaritans to consider God 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 Eeason ; 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 '■ De Wette, Bibl. Dogm. 136. ' Adams, View of Eel. 118. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 233 world ; on wMch account the Speaking of God was con- ceived and this made 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." Adonai is the "Spirit" and the Word. The Word is Light in the Persian Light- Word Honover, in the Egyptian " Wokd of the Spirit " and in the Hebrew Logos or Wisdom. Both the " Woed" and the " Wisdom" appear as a Being, the Second God," the Demiurg, the active Agent of the First Canse in the creation of the world. The Logos is the Kevealed, the Second God, the Mediator be- tween God the Father and Creation. He is called the Oldest and Fibst-Born Son of God, the Ohlt-Begotten, Monogenes and Pbotogonos." For the Loaos 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 lao 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 lao in the Chaldean learning. According to the Em- peror Julian, the Highest 'Deity, the Primal Goodness, ' De Wette, pp. 127, 128, 131, 132, quotes Eleuker, Natur und Ursprung der Emanationslehre b. d. Kabbalisten, S. 8 ff. ' Philo, Quaest. et Solut. : See De Wette, Bibl. Dogm. p. 130, note m. ' De Wette, § 156, note. 234 SPIEIT-mSTOKT OF MATT. brouglit 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 lao. The Chaldeans call the God lao instead of Light Intelligible. Lydus, de Mensibus, iv. 38, p. 1i. The Son, Zeus-Belus or Sol-Mithra, is an image of the Father, an Emanation from the Supreme Light (das TJr- licht).' Speaking of Bel-Mithra, 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 Old-Bel passed for Creator.'' Among the Orphic theologers the worship of Dionysus was the centre of all religious ideas, and the starting point 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 described in these poems." " The souls are carried up by the Intermediate Being who is usually called Bel-Mithra, Zeus, namely Zeus-Belus, or "Sun-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 hut not Jupiterian (Aii'oi'), for through the Great Zeus (Dios) is the way up (to heaven). Biit just as Zeus filled with his own Father and bom up into ' Movers, 262-266. ' Ibid. 890. ' K. 0. MuUer, 234, 238. THE LOGOS, THE ONLT-EEGOTTEN AND THE KING. 235 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.' That I should raise him up at the last day. — John, yi. 41. Aiakos (Eacus, laoohos) Creative . . . bestowing fruit upon the glebe. Nonnus, xxxix. 146. Adonis was called Gauas ; Bacchus was called Gues." lao is Adonis and Bacchus,' lao is the Eaiser up of souls to heaven.* Agni the Hindu Sun, the Fire of life, is Pramati, the " Fire on the altar" regarded as Soul of the world. This Vedic Pramati, like the Greek Fire-spirit Promethe-us, is the Principle of civilization among the most ancient shepherds and cultivators of the earth ^ dnd coincides with Prometheus as Creator of men. Fire or ordinary sacrificial fire is called bv Homer " the flame of Yulcan." ° Ynlcan, lapet (Phut, Ptah) and Prometheus are mentioned together by Nonnus.' The Fire is the Primal Principle, the neutral World-soul, the highest Atman (Adam) or the Brahma (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, lao the Life of the world, Zeus or Pan as the Anima mundi, Baga or Bacchus the Life-giver. The Orphic Hymn (xiii. 8) calls Saturn (Kronos) Prometheus." He was regarded as the Creator of the human race. Plutarch says that Anti- clidas makes Isis the daughter of Prometheus and wife of Bacchus." But Aristo related that Bacchus was the Son of Jove and Isis." Zeus ordered Prometheus and Minerva to ' Movers, 563. " Ibid. 545, 54^. » Ibid. 542, 543, 554, 54'7. ^ Movers, 651, 552, 563. = Weber, Ind. Stud. ii. 380 ; Wuttke, ii. 244. " Iliad, xxiii. ' Nonnus, Dionua. ii. 295 ff. ' Weber, ii. 378. " Movers, 261. '° De Iside, xxxvii. " Ibid. 236 SPIEIT-HISTOET OF MAN. make men of clay. Minerva, the "Wisdom of God, then breathed into the clay and made the images alive.' An- other legend said that Jupiter caused the winds to blow 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, is the Phoenician Ophion-Kadmus.' " The Orphic philosophy placed Time (Chronos)* 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 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- 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." ' Stephan. Byzant. 810, Berkelius ; Williams, 82, 41 ; Lucianus, in Pro- metheus. ' Anthon ; quotes Etym. Magn. et Steph. Byz. g. v. Ikonion. ' Movers, 518. * Kronos is the Sun. Compare Aion, Annus, Eanus, lanus. Compare Ovid, Fast. i. 88, 89, 102. ' 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; Wuttke, ii. 293. Timaeus Locrius and Plato give us a 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). ' K. 0. MuUer, 234, 28'?. THE LOGOS, THE ONLT-BEGOTTEIf AND THE KING. 237 In the Beginning was the Logos (the Power of God, the DiTine Wisdom) ; and the Logos was with The God '• 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 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. The Chaldean Saturn had his Sun or Logos.' The Logos of Philo is taken from the Chaldeans.* The sun was the symbol of the Logos.' " The central Sun of the world's history rose. The Word (Logos) was made flesh. The Eternal Life (of the Invisible Sun-god, the Helios Noetos) appeared in personal imion with human nature." " 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. " Cudworth I. 4 writes that Heraclius 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." ' ' For THE God (S Oeos) if he be truly God (0eoj) lacks nothing. Euripides, Hercul. Furens, 1345. For God (@eos). — ^Aeschylus, Persians, 112. The God (S @eos). Euripides. 'iKinSes, 214, 215. Zeus is the dispenser of various fates in heaven. . . . God (0eos) has brought to pass things unth ought of. — Medea, 1419. " We find the " Intelligent Light " (yoepov tpeyyos) and the " Intelligent Life (voepa faiTj) of the Father" in the Chaldean learning. Movers, 553; Cory, Anc. Fragm. 243. ' Movers, 553 ; Servius ad Aeneid. i. '733. * Ibid. ' Philo, Who is Heir, liii. ; De Vita Mosis, xxxix. ; de Somn. xiii. xiv. ; Gibbon's Kome, ii. 326 ; quotes Julian's Epistles, xli. ' Schaff, Hist. Apost. Ch. 185. ' WilUams, Prim. Hist. 31. 238 SPrEIT-HISTOET OF MAN. This wealth- and prosperity-conferring Soma, the Lord of all, the Soul oi the world in the person of the Sun, enhghtens the heaven and the earth. Sterenson, 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.' 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 Sum, he means the Divine Word, the Model 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 aU. — 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 Word 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 NUe, as if it were a copy and rival of heaven. Philo, de Vita 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 aU produced the illustrious venerable lord Soma, he led him to the sacred receptacle of the inebri- ating waters. — Stevenson, Samaveda, p. 100, 101. ' The Peruvians considered the Sun the only Creator. — ^Lacroix, Perou, 369. " Philo, On Dreams, xvi. xv. Socrates addressed a prayer to the Sun. THE LOGOS, THE ONLT-EEGOTTEN AND THE EXNG. 239 Honover, " the Word," in Persia, is the Spirit of .life and light.' When the Word of the Loving Spirit created him, in the realm of the Most High. — Benfey, Samaveda, 239. The Word Ahft (Aum, Om) indicates both the world and its Crea- tor, merely as existence (Seiendes).^ In the Persian Liturgy, Zoroaster asks : Ormuzd -VFiapped in glory, just Judge of the pure world which thou earnest — what is the Great Word, by God created, the Word of life and 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' which holds in itself the Word of excellence.— Ibid. p. 188. 1 extol Ormuzd's Working Spirit. — ^Ibid. p. 188. The pure, holy, rapidly-powerful Word was before heaven, and water, earth and herds, &c. I myself the Wrapped in Glory spoke this 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.* The Minokhired says : The Creator Ormuzd made this world and the creatures and the Amshaspands and the Jleavenly Eeason (Logos) out of his own light, and with the shout of jubilation of the " Time without bounds.'" Ormuzd is the "Woed 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)." 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 » Creuzer, Symb. p. 224. " Weber, Ind. Stud. i. 373 ; ii. 200. ' The Divine Keason, the Logos. ■" De Wette, Bib!. Dogm. p. 132. ' Spiegel in der Zeitschrift der D. M. G. for 1831. « Creuzer, Symb. 210. 240 SPIEIT-HISTOET OF MAIT. the Stars. Second, the Water which corered the earth and sank into its depths. Third, the earth, fourth, the trees, fifth, the animals which all spring from the Primal Bull, sixth, mankind, of whom Kaiomorts was the first. After Creation was finished Ormuzd celebrated festivals with the Immortals.' For there are, as it seems, two temples belonging to God ; one being this world, in which the high-priest is the Diyine Word, his own First- born Son. — Philo, On Dreams, ed. Tonga 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.' For the Father of the universe has caused him to spring up as the Eldest Son whom in another passage he calls the First-bom ; 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 utters it is the Rider who directs the Charioteer. — PhUo 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.' AiON who first appeared . . . Aion that holds the reins of life. Nonnus xli. 84 ; xxiv. 271. ' Knobel's Genesis, 4 ; Kleulier, Zendav. i. 19 ; iii. 59. ' Yonge ; De Wette, Bibl. Dogm. § 166, note. ' Taylor ; Cory's Ano. Fragm. 264. THE LOGOS, THE ONLT-BEGOTTEN AND THE KING. 241 For Aion, ac(50rding to the oracle, is the cause of never-failing life, of unwearied power and unslnggish energy. — Chaldean Oracles.' Plato considered the divine nature under the three-fold modification of the First Cause, the Logos (the Wisdom), and the Soul of the world.^ According to Philo, the Spirit of God is one with the Logos. He designates him as the " 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.' Bel-Mithra (lao 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."' He talcjes the substance of Light (Licht- Materie) the beams of the Sun from the Father, pours them out and makes them return to him again. Julian, Orat. ia Solem, 136.° As lao is the Mediator, so Christ is the Mediator with the Father. Christ is the Paraclete (Advocate).' The Paraclete (Comforter) is the Holy Spirit.' And I wiU pray " the Father" and he will give you another Advocate, the Spirit or Teuth. — John, xiv. lY. 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 Reason (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. — l)e Vita Mosis, xiv. ' Cory's Ano. Fragm. 240. ^ Gibbon's Rome, IL chap. xxi. p. 236. " De Wette, Bibl. Dogm. p. 142. * Ibid. p. 128. = Movers, 553, 554. ' Movers, 554. ' 1 John's Epist. ii. 1. ° John's Gospel, xiv. 16, 26. 16 242 SPIEIT-HI8T0ET OF MAN. And the Father who created the universe has given to his Arch- angelic and 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. x\nd 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, m 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 (Areimanios) on the contrary (is like) Dark- ness and Ignorance : and between the two is Mithra. Wherefore the Persians name Mithra the Mbdiatoe. — Plutarch, de Iside, c. 46. Accoi'ding to Mani, " ' Christ tlie 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 G-ospel. 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- menced, yet unfulfilled, by the mission of Jesus.'" According to the prophet Daniel, the kingdom of the 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 servaut David. — Ezekiel, xxxiv. 23. But in the days of these kings Alah of the heavens shall make a kingdom arise which 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. 11. Qaoshyang (the Helper) is the appellation of the Savior King whom the Persians looked for at the End of all things. » Milman, p. 278. 'De Wctte, Bibl. Dogm. i. 159, 160, 170, 187; Daniel, vii. 26, 27. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 243 I will strike the Pari to whom men pray, until that Qaoshyam; is born, the Victorious, from the water Kan^aoya. — ^Vendidad, Fargard 19, § 18.' According to the mythology of Dionysus, as it was re- lated in the neighborhood of Delphi, Dionysus-Zagrens was a Son of Zeus, whom he 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 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 Tiea/rt as the seat of Ufe Dionysus was again contained in Zeus and again begotten by him. This Dionysus torn in pieces and torn 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 eTid of aU things' This is lAO 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. ' Spiegel, 244. " Near the beginning of the sixth century before Christ. 3 K. 0. Mailer, Hist. Greek Lit. 237, 238. 244 SPIEIT-HISTOET OF MAN. I lahoh am thy Saviour and thy Redeemer, the Mighty One of laoob. 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.' • Great King Osiris. — ^Plutarch, de Iside, xii. The Mind of the Father made a jarring noise — ^understanding by unwearied Counsel omueiform " ideas " which flying out from One Fountain sprang forth : for " THE KING " previously placed 6e/iwe the multiform world o» 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 primogeniaP " 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 praised the King of Heaven ! — 1 Esdras, iv. 58, 46. 1 speak my works, — to the King ! Thou art feirer than the children of men : grace is poured into thy lips ; therefore hath Blohim 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 lahoh, that I will raise unto David a righteous Branch, and a King shall reign and prosper. . . . ' Cory, 290 ; Euseb. Praep. Ev. iii. ; Prod, in Tim. ; Aristot. de Mund. ' The first of their race. — Proclus, in Farm. ; Cory, 24Y, 248. THE LOGOS, THE ONLT-BEGOTTEN AND THE KDSTG. 245 , In his days ludah shall be saved, . . . this is the name by which he shall be called, lahoh Zedeknu (Jehovah our Zedek.') — Jer. xxiii. 5, 6. 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 BaANch, . . . 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." The Children of Chet said to Abram : Thou art a King sent from God among us !' 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 lahoh Alahim Alahi Israel, alone doing wonderful things ! Psalm, Ixxii. According to Mani (in the third century), Christ the glorious Intelligence, called by the Persians Mithra, resided in the sun.* This is the Chaldean doctrine of the " Intel- ligible Sun" considered as the Son of God. Consider the wondrous works of Al ! Dost thou know when Aloh puts Ms mind on them, and makes the light of his cloud to shine ! Job, xxxvii. 15 ; Sohmid. 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. six. ' 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 1 Ca- biri, Archangels or Amschaspauds. He was the Heptaktis, "the God of the seven beams." " De Wette, Bibl. Dogm. p. 160. ' Septuagint, Gen. xxiii. 6 ; Hebrew Bible, Schmid ; Philo, de Somn. xxxvii. ; On Abraham, xliv. ' Encyl. Americana, viii. p. 250. 246 SPIEIT-HISTOEY OF MAJS'. 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 hearen 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.' 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.' lahoh 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 lahoh (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 Ishl (lasi, lesse) and a Branch from his roots shall bear fruit. — Isaiah, xi. 1. I, lahoh, have called thee in righteousness and will hold thy hand and will keep thee. — Isaiah, xlii. 6. And then they will see the Son of Man coming in clouds with great power and glory. — Mark, xiii. 26. ' 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 beUeve." — Movers, 296. ' De Wette, Bibl. Dogm. 129 ; Philo, §§ xiii. xxii. Yonge. THE LOGOS, THE, ONLT-BEGOTTEN AND THE KING. 24:7 Blessed is he that comes in the name of the Lord. Blessed is the coming kingdom of our father David : Hosauna in the highest ! — Mark, xi. 10. Then the men, when they saw the sign that lesus wrought, said : Of a truth this is the Pkophet that was to come into the world. Then lesus, 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 Qaoshyang 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 Persian expectation of one Messiah following another" a borrowed idea from the Buddhistic view that several Bud- dhas follow in succession. They all agree in expecting the coming of a certain Buddha Maitreya whom ^akya Muni 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 that are upon the earth ! And he shall come to the astonishment of them that dwell on the earth. And one shall undertake to flght 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. ' John, xiv. IG. " Spiegel, Vendidad, pp. 16, 35, Si. 248 SPEBIT-HISTOET OF MAK. Wherefore have I seen the Man coming up trom the midst of the SEA? No man upon earth can see my son or those that be with him except: in the dwytime ! ' 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 Shephebd, ... for he is near at hand that shall oome IN THE End of the world ! Arise up and stand, behold the number of those that are sealed in the feast of the Lord ; " Which are departed from the shadow of the world. These are they which have put oif the mortal clothing and put on the immortal ! In the midst of them there w^as a YouNa Man op high stature, taller than all the best. . . . It is the Son of God whom they have confessed in the world. 2 Esdras, ii. Both Dionysus and Milichus are the so]sr of the father.' *' A passage in Martianus Capella designates Ammon Bal- ithon as ' the Father' whom the Son cannot look upon." Ultra mundanum fas est cui cerDere Patrem.* No man hath seen God at any time. The Onlt-begotten Son that is in the bosom of the Father, he hath declared him. Of that day and hour knoweth no one, neither the angels in heaven, nor the Son — ^but the Father. Sol-Mithra is an emanation from the Supreme Light, an image of the Father. The paternal countenance greets him as Iao." In the younger Chaldean oracles the doctiine of a Supreme Being, the Father of all, the Great Father of the Logos, of the Only-begotten Son lao as Creator, is plainly taught ; but the traces of it go back to an earlier period.' ' " 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.' " — Seyffai'th's Chronology, p. 186. " Compare Rev. vii. ; ix. 4 ; xx. 12. " Movers, 268, 825, 826. * Movers, 266. » Ibid. ' Ibid. 263, 264. THE LOGOS, THE ONLY -BEGOTTEN AND THE KING. 249 And I will bring sackcloth upon all loins and baldness upon every head. I will make it as the Mouening eoe the Onlt-begotten atid its end as the day of bitteknbss. — Amos, viii. 10.' Over Nebo and over Medaba Moab shall motjen ; 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 lahaz 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 vnra 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. Te shall lament over him as at the lamentation for the Onit-be- GOTTEN ; on that day the lamentation shall be great as the Moubning FOE Hadad Eimmon (the Sun). — Zachariah, xii. 10, 11.'' Gird thyself with a sack, roll in the dust, set up the wail foe the Only-begotten and bitter lamentation ! — Jeremiah, vi. 26.' Osiris or Memnon was mourned in Egypt.* The Chaldee- Persian Logos is the Only-born of the Father, in the Baby- lonian Cosmogony of Eiidemus.' Isaac is the Only-begotten, Maneros, Linus (lUinus, Elon) leoud (A.ud).° Maneros (called Palaestinus) is Adonis destroyed by Winter.' And they came to the threshing-floor of Atad (Adad the Sun) which is beyond 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. sxxv. 25." Glorious Eros, renowned son of eternal Night : whom younger mor- tals Phanes call, for he fiest appeaeed. — Orpheus, Argonautika, 16. » Movers, 249. ' Ibid. 249, 196, 308. = Ibid. 248. ■■ Ibid. 250. » Ibid. 268. ' Ibid. 252, 302, 303. ' Ibid. 245 '; Plutarch de Is. xvii. » Ibid. 250. 250 SPIEIT-HISTOET OF MAN. Ulom, Moumis, Phanes, Erikapaius, Aion, are the Fiest- BOEN. I invoke the Fiest-boen of a two-fold nature, great, Aether- wandering, Egg-bom, 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.' Apollo being asked who he was gave this oracle : Elios, Orus, Osiris, Anax, Dionusos, ApoUon . . . King of the flaming Stars : and Immoetal Piee I Eusebius, Praepar. Bv. 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 Games (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, x\. 400. Hymn to the Sun. Sublime Poweh of an Unknown Father, or his first Branch (Pro- pago) Ardor who bestowest sensation. Source of the soul, Origin of light, great Ornament of Nature, Affirmation of the gods, Eye of the world, Splendor of the bright Olympus : Thou who alone canst see thy 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 D- 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 ' Also Cory, Anc. Fragm. THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 251 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 difTerent names. Hail, veritable Image of the gods and of thy Father's face ! Martianus Oapella, 1. ii. p. 54.' "Diipuis says, the celestial sign of tlie Viegin asd 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 was al- ways called the Holy Virgin." '' "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 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 to the Viegini Paeitueae who was about to give birth to the god of Light. It was inscribed on a black image of Isis.* Langevin says this image existed in his ' Movers, 266 ; Nonnus, Marcellua, Notes, p. 170. " Higgins, 314, 316 ; quotes Dupuis, vol. iil. 40, &c. 'Higgins, i. 314, 315. ' Ibid. ; Pelloutier, Hist, dea Celtes, liv. v. p. 15 ; Dupuis, iil. 51. 252 spmrr-HisTOEY of mau. time, about 1792.' Albertus Magnus says that the sign of the Celestial Viegin rises above the horizon at the moment in which we fix the birth of the Lord Jesus Christ." " In the first face of the Virgin, the heautiful 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." " In the first decan of the Virgin rises a maid called in Arahic Ader&- 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 BoT and rightly feeding (him), in the place called Hebraea ; a Bot, I say, named lesus by certain nations, who signify (significantibus) Issa whom they also call Christ in Greek. — Albumazar.' " Between the houses of Virgo and Libra ascend the Great Serpent (aspis), which is also called Good Divinity Ophioneus, together with a Cup of wine, on the testimony of Avenar." ^ Three Constellations contiguous in position, the Raven 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- gin is called Etoile ^clatante de la mer." ° Maira means " the sparkling." ' Maria comes from the name Mar, Amar, the Sun. And a great sign was seen in the heaven, a Woman invested with THE SUN,* and the moon under her feet, and upon her head a crown of 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 Fiert Serpent having seven heads and ten horns, and upon the heads of him seven diadems . . . ' Higgins ; Recherches Hist, sur Falaise par Langevin pretre. ' Ibid. ' Ibid. ; Kircher, Oedip. Aegypt. iii. chap. v. p. 203. * Ibid. ' Ibid. p. 315. • Ibid. p. 810. ' Odyssey, xi. 326. " The sun in Virgo. The Greek is : " who has come into possession of the sun." THE LOGOS, THE ONLY-BEGOTTEN AND THE KING. 253 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 Seepent ! — 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 Viegin returns, the Satumian reigns return : Now a new Offspeing 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 I This glory of the age will commence, PoUio, in your consulship. O dear Child of the Gods, Great Incebasb of Jove, Enter upon great honors, the time will now be at hand. The Seepent will die ! — Virgil's 4th Eclogue. This people walking in darkness have seen a gebat light : those dwelling in the land op the shadow op 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 oe Haevest, 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 the sovereignty, but he shsAl , call his name Pela, loaz,' Al, Agbor, Abi- Ad, Sar-Salom. To him multiplying the sovereignty and peace, there will not be an ' Pelrj, lojiz, El, Gibber.— Dr. Crusfi. 254 SPIEIT-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 lahoh Zabaoth shall do this. — Isaiah, ix. Nbw' 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. Gallseus, 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 Onlt-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 all things, by whom also he made the Aions. Who being a Eat 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 hme I begotten thee ? . . . . And again, when He bringeth the Fiest- BEGOTTBN into the world he says : And let all the angels of Ood worship Mm. And of the angels he says : Who mahes his angels spirits and his ministers aflame offl,re; but of "the Son:" Thy throne Ood is for ever and ener; .... therefore,0 Ood, THY GOB hath anointed thee with the oil of gladness above thy fellows. And thou, Lord, in the Beginning didst found the ea/rth; and the hea/oens a/re the worlc of thy hands.' In St. Paul's application of Ps. xlv. and cii. 25, is posi- tive evidence that lehovah (n:ni Ehoh) was regarded by ' 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 " "Woed of the Power" of God. This settles the question of the identity of the Hebrew, Phoenician, Egyptian and Chaldean philosofihy. " lao (lah) was a mysterious name of Bacchus.'" lao is the " Light that only the mind can perceive," " the physi- cal and Spiritual Light- and Life-Principle." " lao is the Sun,' the Spirit of the sun, the Celestial Sun, Helios Noetos. 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-richea, fair-haired Dionysus ! — ^Ehodian Oracle.' " The Chaldeans call the god (Dionysus) lao instead of the ' Intelligible Light' in the Phoenician tongue : and Sabaoth he is often called, as he who is over the seven heavens, that is, the Demiurg."" "The Light (57 aw) with the Chalde- ans is interpreted ' Latelligible Light' ($aJs votjtov) in the Phoenician tongue : and Sabaoth above the seven heavens, 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 sun-god.' And of the seven-wandering (orbs) The fourth, the Sun's, is the very centre of the planets. — ^Nonuus, xli. Sil, Iao, Heptaktis (7 rays) and Sabaoth were names of the Cre- ator (Demiurg) in Phoenicia.' Magi from the East bring offerings to the infant Christ " the Creator of the world." ' Creuzer, Symb. iii. 593. ^ Movers, 269. ' Ibid. 554, 555. * K. 0. MuUer, 232. " In Socrates, H. E. iii. 23.— Movers, 643. ' Lydus, de Mens. iv. 38, 74. ' Cedrenus, Tom. i. p. 296 ; Movers, 550. ° Movers, 553. ° Lydus, de Mens. iv. 38, 1i; Movers, 551, 650. 256 SPIEIT-mSTOET OF MATT. And SETEN LAMPS OF PiRE 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, haying 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 of MAN GIET WITH A GOLDEN GIRDLE. And having in his right hand seven stars . . . and his countenance as the stN shines ! His voice as the sound of many -waters. Eev. i. 12, 13, 14, 15, 16. Sabaoth the Creator : for thus the Demiukgic Number (seven) is named by the Phcenioiana. — ^Lydus, de Menslbus, iv. 38, 74, 98, p. 112.' 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! — Eev. v. 9, 10. " Tacitus' and Suetonius teach us that the East was full of expectation of this great personage (the Mediator) ahout the time of Augustus. . . . Socrates, in his dialogue on prayer, speaks of a divine instructor ' who was to comb into the WOELD ; AND HAD MAn's WELFAEE AT HEAET, AND A WONDER- FUL peopensitt towaeds us.' . . . And this prediction is the most probable ground of Tully's declaration, ISTeque solum cum Laetitia vivendi Eationem accepimus ; sed et, cum Spe meliore, moriendi. — Leges, 2. Thus doctrines obvious to Christians were the highest arcana of Paganism ; for instance, Plutarch's Maneros,' a child of Palestme, his Mediator WUhxas, the Savirnvr Osiris, is the Messiah."* The Persians held that Meschia was the First Man. The union of the ideas connected with Messias and Logos is said to have been late." Last comes the union of the Messiah, the Logos and lesus of Nazareth. The idea of the Word (Logos) or " PowEE of God " becoming moAENATB ts. a human being was not unknown in the time of the Apostles. Simon Magus claimed to be an incarnation of the "Word, the Power of God, the Paraclete." ' Movers, 551, 650. " Hist. v. 18, Vita Vespasiani. " Plutarch, de Iside, xvii. p. 857 ; Einok, i. 342 ; Movers, 204. * W. Williams, Prim. Hist. pp. 69, 70. » De Wette, Bibl. Dogm. p. 170. " Milman, Hist. Christ. 205, a. Tacitus, a man of the highest rank, chosen THE LOGOS, THE ONLY-BEGOTTEN AND THE KESTG. 257 The Supreme Poweb of the God on high who is abore the Creator of the world. — Clem, recogn. i. 72 ; li. 7.' Thia man (Simon Magus) is the " Power of God " which is called " Gkeat." Acts, viii. 10. Hermes (the Divine "Wisdom)' says to Prometheus : To such labors look thou for no termination, until some god shall appeak as a scbstimte in thy panqs and shall be willing to go both to gloomy Hades and to the mitrkt depths abound Tabtaeus. Aeschylus Prometheus, 1027, ff." " The highest idea of morality to which classic antiquity attained was that just man {Sl/caw'i) proving hvmseifby 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 post.'" He was clothed with a cloak dipped in blood, and his name is called the WoBD 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 everything. — ^Philo, On the Cherubim.* But we preach Christ ceucipied. . . . Christ the Power of God and the Wisdom of God.— 1 Corin. i. 23, 24. 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, 21, 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 hia 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. ■ Movers, 558. "^ Buckley ; See also Rinck, i. 348. = Plato, Politiae, pp. 104, 105, ed. StaUbaum, 361, E. ; quoted in Schaff, p. 434, note. . * Yonge. 17 258 SPIEIT-HISTOEY OF MAN. For by him (Christ) all things were created. All things were created through him and for him. — Coloss. i. li-l'?. Isis, thrioe 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 liuen-olothed 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.' . TertuUian says : There is One God no other than the Maker of the World, who produced all things out of nothing by his Wokd sent forth first of all : That WoKD, 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 born of her a Man and is Jesus Christ. — Adv. Haeret. The Creed of Eusebius of Caesaeea, A. D. 313. We beheve in One God, the Father Almighty, Maker of all things visible and invisible. And in one Lord Jesus Christ, the Logos of God, God of God, Light of Light, Life of Life, Son Onlt-begoiten, 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, Oa the Creed. The Creed cabled the Apostle's Creed.^ I believe in God the Father Almighty, Maker of Heaven and Earth : And in Jesus Christ, his only Son, Our Lord ; Who was conceived by the 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 ' Sibylline Books, v. p. 688, Gallaeus ; Milman, Hist. Christ. 228. " Traced to the 4th century. THE lOGOS, TEiE ONLY-BEGOTrEN AND THE KING. 259 from the dead ; He ascended into heaven ; And sitteth on the right hand of God the Father Almighty ; From thence he Bhall 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, Affd the Ufe everlasting. Amen ! CeEED adopted AT THE CotJNCIL OF NiCE, A. D. 325.' We beheve 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 God of Very God : begotten not made ; of one substance 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 Oeeed adopted at the Council of Constantinople, A. D. 881 : PRESENT 150 BISHOPS. We believe in One God, the Father Almighty, Maker of heaven and earth 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 ° who proceedeth from the Father," 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 Ufe of the world to come. Amen! ' Attended by 318 bishops. ' lao der Lebendigmacher — rh (tooTroi6v. ' " And the Son " was afterwards inserted by the Spanish Bishops. The 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 Enoycl. Art. Creed. CHAPTEE IX. GENESIS AND EXODUS. It shall come to pass that the glory of lacob shall be made thin ! Isaiah, xtU. 4. Artapaniis 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 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 hings in Egypt. And, as she was barren, she brought up a child of the Jews, and named it Moiises : but when he arrived at manhood he was called among the Greeks Miisseus." It was the habit of the ancients to refer important insti- tutions of a preceding period to mythic names.' Amos, Amus or Mus (Mushi, Mosah) was an ancient Phoenician and Mysian god, Taant (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 planetary Powers, are ascribed these works, and they have written down all as the god Taaut commissioned them to do.* The first book of Thoth contained the daily hymns sung ' Zeus Acas-ios ; the Hyks-os ; Cush. ' Cory, Anc. Fragments. ' Movers, 114. The laws or Mosah ! * Movers, 109. GENESIS AND EXODUS. 261 in Egypt in praise of the gods ; the 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., theology, medicine, &c., &c. The Baby- 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 ie in later times.^ A priest-college occupied with expounding of dreams and magic appears at the court bf Pharah as early as the history of Joseph." Even the name Hierogrammateus (sa- cred scribe) occurs in the Hebrew translation, in the Penta- teuch.' The Chaldeans reckon the age of their sacred books with astronomical numbers.* It is God's law that the human mind is susceptible of 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 (cli. xxvi.) 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 of the Exile." Genesis contains the conception of Homer's Zeus, the frequent introduction of " angels," and the late doctrine of *' the Angel of the Lord." The Hebrews had chiefly Egyptian customs, such as the hierarchy of the Levites, the distinction between clean 'Movers, 112, 113. 'Ibid.; Gen. xli. 8; Exod. tIL 22; viu. 8; Diodor. ii. 10. 'Ibid. 112. * Ibid. 113. = Munk, Palestine, 139. 262 SPIEIT-HISTOEY OF MAN. 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 the sphynx.' But ye hare borne Sacoth your Malak and your Ohion, your Zalami (idols). Amos, V. 26. In the vforship 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 carriage and drew it along." In Egypt the ark was carried in procession on a boat, the bari of Ammon.' 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 upi-ight 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.' The Ark stood between the cherubim. In the interior of the Egyptian temples were arks or sacred boxes containing the symbols and mysteries.^ And they carried the ark of the Alohim m 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. 11. 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 ' Uhlemann, Thoth, 1, 8. " Herodot. ii. 63 ; Movers, 355. Choum (Chom) is Satan, Apollo Chomaeus and Baal of the heat. — Movers, 291. » Bryant, Mythol. i. 252. * Kenrick, i. 386, 385 ; Munk's Palestine, 158. ' Munk, 168 ; Taylor's Proclus, p. xxvili. GENESIS AND EXODUS. 263 more than three or four days.' Oshorn 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 deep red tinge." The three states of the Mle were the Blue, Green and 'Red.' 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.* The plagues of the frogs, lice and flies are described by Philo with a minuteness not to be found in the inspired' account." The Hebrews crossed the Eed Sea at Hahiroth where it is fordable." Chseremon says that Isis appeared to Amenophis in his di'eams 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- sephus, 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.' , According to Lysimachus, Bocchoris assembled the priests and attendants of the altars and commanded them to gather together all the i;n clean persons' and deliver them over to the soldiers to lead tkem forth into the desert; but to wrap the lepers in sheets of lead and cast them into the " Osborn'sEgypt, i. 10, 11. ' Ibid. 12. ' Osborn, ii. 519 ; i. 3, 8, * Kenrick, i. 73. ° Pbilo, de Vita Mosis. ' Champollion, Egypte, 1*7, Univers pitt. ' Josephus, Contra Apion, lib. i. c. 32; Cory. * Compare Exodus, xii. 38. 264: SPIEIT-HISTOET OF MAN. sea. After they had drowned those afflicted with the lep- rosj'^ 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 hahit- able places, and enjoined them to hold no friendly commu- nication with men, neither to follow those things which 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- 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 Egypt 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 with Moses." Manetho states that the diseased were placed in the qiiarries 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 ' Josephus, Coutr. Ap. 84. " Afric. cited, Euseb. Pr. Ev. liber Itt GENESIS AND EXODUS. 265 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- madic period amidst the migrations of tribes. Movers states that Lower Egypt was the I'esort of Syrian and Arab tribes attracted by its fruitfulness, who conquered the natives." The Shepherd-kings, according to Manetho, and the Israelites, as Josephus testifies, both came to Egypt 2082 be- fore Christ, aiid left the country after 215 years (B. C. 1867). 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 186T after having been 215 years in Egypt-^ Manetho calls the first king of the Hyksos- dynasty Salatis. Joseph, as minister or regent, was called in Hebrew 'Salit.' Salatis busied himself with the measure 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 use of them.° Josephus expressly asserts that the Hebrews were, the Hyksos.' It is evident that Exodus and Manetho 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 histoiical 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 ' Josephus, Contr. Ap. i. c. 26. - ' Movers, 10. ' Acas, Caaius, Cush. * Seyffarth, Theolog. Sohriften, 106, 151, 152. ' Genesis, xlii. 6 ; Uhle- mann Handbuch, iii. 152. ' Ibid. ' Contra Apion, Boole i. * Uhlemann, Handbuch, iii. 154 ; Die Israeliten und Hyksos, 75, 76. Josephus defends the Hebrew account ; but he (born A. D. 37) lived many (?) centuries after the Boolis, of Moses were written. 266 SPIEIT-HISTOET OF MAN. 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. Tliey need not be traced beyond the Exodus. That is thei/r 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 PhcB- 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 als " the sea." Ki-onos, like Noah, has three sons, Kronos, Zeus Belus and Apollon.' Hanoch, Ada, JSTaama, Zilla, Inbal, Lamech, appear in the legends of the Phoenicians, Phrygians and Babylonians." lodah (ludah) 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, Lahan, Lebanon, are names of Bacchus. We find " the As- surian Libanos" and " the Assurian Adonis." ' "We have Aroia7i, or Eoben (Ee-ubeu, son of seeing),' Saman (Simeon, hearing), Eloi or Loi (Levi, adhesion), Adas, Odas, loudas, ' Sanohon. Book i. §§ iv. vi. ff. ^ Movers, 132. ' Nonnus, xli. * Compare Arab, Baal-Iarob, Abau. GENESIS AND EXODTJS. 267 Dasins, the Tasian Hercules (lehuda, confession), Adan, Adonis (Dan, judgment), Anaputal (Naplitali, striving), Alcad (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 Phcenician deity Asbolos/ And the ChUdren of Sobal were these, Alon and Manahat and Aibal, Sapho and Aonani. — Gen. xxxvi. 23. The tribe of Asaph is called Joseph (he shall add). Issachar is Asalcar 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 Phosnician gods were the Sun, Moon, the other Planets and the Elements, which, according to Philo, were 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, Phoanicians and Syrians. Abraham and Israel were names of Saturn.' Conjurantea eos per deum Adonai et deum Israel, qui per legem et pro- phetas locutus eat 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. ' See above, p. 181i " Philo, p. 8 ; Movers, 110. "Movers, 86. 268 SPIEIT-HISTOEY OF MAN. Sem and Seth (gods) were in great honor among men, and Adam was above every living thing in creation! — Ecclesiasticus, xlix. 16. Abraham and Israel were mentioned among the mythic kings of Damascus. The first king of Dam-ask-us was Damaskus, then Azel(us), Ador(es), Abraham and Israel.' Israel spread his tent beyond the tower of Adar. — Gen. xxxv. 21. These are all names of the Sun or Saturn. "Ejonos (Saturn) therefore whom the Phoenicians call Israel.'" Adad and Azael, who, according to Josephus, were worshipped as gods in Damascus, are mentioned as kings in the Old 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 mt 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 God his Only Son Isaac just as the Phoenicians said Saturn offered up his Only-begotten Son as a sacrifice to his father Ouranos, and circumcised himself and compelled his allies to do the same : * This was done on the occasion of a famine and pestilence, like the 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 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 ' Kurtz, ii. 177, quotes Justin, Hist. 36, 2 ; Movers, 87. ' Movers, 130 ; Fragm. Pbilo, in Eusebius, p. 44. = Ibid. 368. * Sauchonlathon, in Cory, p. 14. " Eusebius, in Movers, 132. ° Movers, 8fi. GENESIS AND EXODUS. 269 and old kings of Phoenicia named after " the Elements" and first deified on account of their services towards man- kind.' Agenor was a name of Baal," Agenor M-as an An- cestor of the Phoenicians. Zeus, Apollo and Athena were called by Plato " Ancestors" and " Lords."' Perseus was an Assyrian and Grecian god.* " The Greeks enumerate these Dorian princes in regular succession to Perseus the son of Danae, passing over the story of the deity" (Perseus).* Among the ancient kings of the Greeks are found the deity- names Azan, Abas (the god Busi), Argus or Areas, Aegeus, Apis, Danaus, Perseus, lasus." The Babylonian Euhemer- ism declared Belus and Annos (Cannes), two names or im- personations of their chief deity Abel or Bel, to be " their oldest sages." ' The Italians turned some of their gods into men. Thus Janus, whom Scaliger has shown to be the 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) period." Trita, a deity in the Indo-Arian religion, becomes a Hero in the Persian." 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. Isaac (Asac), the Only-begotten Son, is the name of the god Sichseus (Mercury) and the Carian god Osogo (Suchos). Keb stands for Seb (Saturn)." We have " the sons of Akkaba and Akopph and Achiba and Akbos (Acub," lacobus) in the Book of Esdras." ' Movers, 90. " Duncker, ii. 489 ; Morers, Phon. Alt. i. 129-1S9, 212. ' Einok, i. 309 ; Plato, Euthedem. 802, D. ■* Movers, 14 ; Herodot. vi. 53, 54. ' Beloe's Herod, iii. 270. " Williams, 565, 567. ' Movers, 92. ' Tag, Dagur, Dagon, Tagos. ' Koth, Sage von Feridun ; D. M. G. ii. 228. '° D. M. G. 225. " Lepsius, Trans. Berlin Akad. 1851, p. 163 ff. Compare the Turkish and Hebrew deity-names Akb-ar, Cheb-ar, Gibb-or, Gab^riel, CAB-ir. " 1 Esdras, v. 30, 31, 38 : also Tischendorf. Vet. Test. Graece, i. p. 587. 270 , SPIEIT-HISTOEY OF MAN. The fountain of Ikab (Iaoae) shall be upon a land of corn and wine, also bis heavens shall distil dew ! — Deut. xxxiii. 28. Akab, Keb (lakab) is lacob or Israel (Saturn), " mourned on the thresbing floor of Atad" as the Egypcians, Phoeni- cians, Syrians and others mourned the Only-begotten Man- eros, leoud, Linus, &c., Esau (Aso, Oso in Hebrew) is the Phoenician god Ous5 (Sanchoniathon's Ousous). lacab has his " twelve" sons, the twelve Ancestors of the allied tribes of the Israelites. Hercules, the Sun, - has his " twelve" 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 Arabia, Sev, &c., for Abel, Apel- lon, Osiris, Akan, Amalak, Abraham, Assur (Asar), Akab, Asab, Asaph, the Arab god Asaf. lasaf, loseph, has ad- ventures in Egypt.'' Osiris was said to have led a colony into Egypt from Aethiopia. Primus Assuriorum regnavit Saturnus quem Assurii Deum nominavere Saturnum. First of the Assyrians reigned Saturn whom the Assyrians named God. Servius, ad Aeneid, i. 642.' 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 PhcEnicia, 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 ' Movers, 396. " Joseph's body was put in the sarcophagus (aron) which is in Hebrew the name of the Ark (aron). — Gen. 1. 26 ; Ex. xxt. 22. = Movers, 185. GENESIS AND EXODUS. 271 king or queen, Astarte in Byblus or Damascus, and as Dido in Cartilage. 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 ihemselves in hu- man shape, taught sciences, &c.' The tombs of Tuphoios (Typhon) and " Divine Ilos" (II, El) " the aged leader of the people," " descendant of ancient Dardanus," are men- tioned." The neighboring lands boast that the hero Kolon' is their founder and all bear the name of him in common, being thus named .... bearing the name of this very god l—So^hoales, OEdip. Col. 60-65. For in the division of the nations of the v\o\e earth, he set a ruler over every people ; but Israel is the Lord's portion. — Ecclesiasticus, xvii. Vj. '■ Astarte ruled as guardian divinity of the Phoenicians, Demarus of the Arabians, Hadad of the Syrians : the other gods also obtain lands and cities as fiefs of Saturn." So Jehovah has appointed to the Sun, Moon and Heavenly Host, each his land." The land of Israel was the property of Jehovahi" 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, Chrysostora, &c. That this is the genuine reading is proved by Deut. iv. 19:' 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 art impelled, and bow down to them, and serve them, since lahoh your Elohi hath divided them to all peoples under all heavens. — Version of Schmid. ' Movers, 153, 155. ^ Iliad, ii. "785; i. 415; xi. 168, S^O; Compare Pindar, 01. vi. 70, 11. ° Geleon, a name of Zeua. CuUane the mountain with his name. (?) * Compare Sanchoniathon, pp. 34, 38. ' Deut. iv. 19 ; Movers, 28'7. ' Ps. x. 16 ; Levit. xiv. 34 ; xxv. 2 ; Numb. xiii. 13 ; Judg. xi. 34 ; Movers, 358. ' Preface to Taylor's Proclus ; Deut. xxxii. 8. 272 SPIEIT-HISTOET OF MAN. Individ aals having adopted the deity-names, it became in time easier to confound the god with those who anciently bore his name. Sence it was natural for the writers of the myths to say that the gods were their ancestors (especially the sun-god and earth-goddess). Aiakos " the Averter from evil," the son of Jupiter and ^gina, was he a real king of -^gina, 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 and Earth.' And lacob swore by the fear of his father Isahak! — Gen. xxxi. 53. They joined themselYes 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 Hindus." But if you will, another tale I will briefly tell you well and skilfully, and do you ponder it in your mind, that from the same oeigin arb SPRUNG GODS AND MOBTAL 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 THET INDEED ARE CALLED Demons, kindly, haunting-eoTth, ' Duncker, Gesch. des Alt. vol. ii. pp. 506, SOt ; Iliad, ii. 461 ; Dionys. Halic. 1, c. Herodot. iv. 46. " See Allen's India, 22, 861 ; above, p. 8 ; Zeitsohrift, der D. M. G. ix. 238 ; Spiegel, Vend. Farg. 19 ; Movers, 90, 152, 155 ; De Wette, Bibl. Dogm. p. 146 ; Duncker, ii. 26 ; Hesiod, Works and Days, 128 ; Theog. 954-1022. GENESIS AND EXODUS. 273 guardians of mortal men, who, I ween, watch both the decisions of jus- tice and harsh deeds, going to and fro eyerywhere over the earth ?ia/v- ing wrwpped themaehea in mist, givers of riches as they are : and this is a kingly function which they have/ The transmigration of men into the circle of the gods belongs in India to the oldest Vedic period. The "Fathers," the souls of the ancestors, are ranked like the gods." The 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, Zens or Deucaliop, 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 Melampns we find Kretheus Aeson, Pheres, Abas, Oicles, P,olupheide8 (Eos his wife). In the table of Bias are first Bias, who had, by his wife Pe- I'o, Talaos, Perialkes, Aretos . . . Adrastos, &c. In the ta- ble of the Orchomenian Minyae are Aeolus, Athamas, Sisu- phus, Eteocles, Azeus. The table of Phlegyas (Peleg) 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 ; ^ Hesiod, Works and Days, 108-125; Banks; also ed. Lipsiae. ' Wuttke, ii. 391. ^ Zeitschr. der D. M. G. ix. 238. 18 274 SPIEIT-HISTOET OF MAN. Aloeus, Amphion, Zethus, Otue, Ephialtes, &c. In the tree of Oadraus 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, Aegetis. The table of Inachus gives, as the first rulers of Argos, Oke- anos (Oceanus) and Tethys his wife, Inachus, Phoronens, Aegialus, Apis, Niobe, lasos, lo, Sthenelus. The table of lo gives first lo, then Epaphus (the bull-god), Libya, Tele- gonus, Belus, Agenor, Kadmus, Aiguptos, Danaus. The ta- ble of Arkas has first Arkas, then Azan, Apheidas, Elates (Lot) . . . Auge . . . Epochus (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. The table of Oeneus has Deukalion, Orestheus, Phutios (Phut, Ptah), Oeneus (Ani), Tudeus (Adad, Thoth, Tod). We find Tros the' Ancestor of Ilos, Assarakos and Ganymede.' The Trojan table has Zeus, Dardanos, lasion (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 to be the case M'ith the Phoenician-Hebrew genealogies of the Old Testament ; for these have their Adam (Athamas, Atamu) Abel (Abelios, Bel, Hobal),' Kin (Akan, Chon, Kaineus), Seth (a god), Anos (Enos), Enoch (Inachus the Sun), Tubalcain (the gods Tob and Bal-Ohon, ' Iliad, XX. 236, 239. '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. — Pocooke Specimen, Hist. Arab. p. 97, sqq. ed. White, quoted by Movers, 268. The image of Abraham (Saturn) held divining arrows in its hand. — Movers, 86. GENESIS AND EXODUS. 275 Vulcan),' labal (Pales), lubal (Ahal, Baal, Apollo), lavan (Evan = Bacchus), which indicate a mythology which has 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 : 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, Moum, Dacha, Dachus, Kissara, Assoros, Anos, Illinos, Aos, Belus Minor the Demiurg.* 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 Moum, is Am the Sun or (doubled) Amam (Mom, Moura). 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 Noh (the Hebrew Noah ?). Illinos is the Phoenician sun-god Elon 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 Ee- ' 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. ' De Wette, Bibl. Dogm. i. p. 44. " Creuzer, Symb. i. 321, 32'r. * Movers, 276. ' Seyffarth, Computationssystem, 119, 120, 128. 276 8PIEIT-HI8TOEY OF MAN. Athom, King of the gods.' Eua or Era is the feminine ot Euas, Evi, Evius (Bacchus) ; she is the Mighty Mother (Ehea), Ceres. Abel is Abelios the Sun. Kin (Cain) is lachin, Chon, Akan names of Saturn, in Palestine, Asia Minor and Egypt. Seth is the god of the Sethites,' 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 Cbanaan, the Syrian god Kanoon (Canaan) who gave his name to the Syrian month Kanoon and to the land named after him.' Arad, or lared gave his name to Erde the E-arth (Arit-imis) who was his bride like Bhodes (Ehodos) 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 scholai's Noach, making him agree with this Phrygian Sun- Noah, Annakos. They say that there was a certain Anna- kos (Inachus) ■vyho 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 to those who grieve exceedingly.* This is the Mourning for Adonis. AdcI Hanok pleased Elohim three hundred years after he had begotten Methuselah. That all the days of Hanok might be three hundred and sixty-fiye years. For when Hanok pleased Elohim, he was no more, because Elohim took him to himself. ' Osburn, Monument. Hist. Egypt, ii. 271 ; i. 340. ° Movers, 107. ' Judges, xi. 24 ; Amos, i. 14 ; Jer. 49, S ; 48, 7 ; MoTers, 368 ; Kenrick, i. 277 ; Lepsius Einleit. 144. Compare Tarauz 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 Eanoon are two Syro-Macedonian months mentioned next after Teshreen (November). * 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 Inacbus, the Nature-god. GENESIS AND EXODUS. 277 Inac, celebrated citizen of the land InacMa, Priest ; and the dreadful orgies of the goddess patroness of cities Which discourse of God after the mystic custom he Contrived in his meditations. — ^Nonnus, iii. 261. Metliuselah contains three deity-names. Muth (Pluto), Maut (Isis), XJsel the Etruscan Sol (the Sun) and Ah (lah) the Hebrew deity-name : or, differently compounded, we have Muth (Bacchus Amadios), Uselah (" As," the Baby- lonian Aos, and Elah (Allah) another name of the Hebrew God Eloah). Lam-ach or Lamech would correspond with the Babylonian Ulom, the First-born, whence " lumen" and illuminate were derived. Ak or Ach is the Arab god lauk, 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 list, makes the i/welfth ! Nah is the Egyptian !N"uh, or !IToh, the god of the annual Inun- dation of the Mle, 01-, if written Naoh, it is Anak, Anakos the Phrygian Noah (the Sun), Osiris. Said lahoh Zebaoth Elohi of Israel : Behold I punish Amon of Na and Pharoh and Misraim. — Jeremiah, xlvi. 25. The Greeks turned their sun-gods Ion (lanus), Aeolus (Ael), Xuthus (Seth), Ach-aeus (Ak), Hellen (Elon), Iber (Abar), Dorus (Adar, Thor) into chieftains. Ancestors, or patriarchs of the tribe. The Aeolians were the children of Aeolus, the lonians of Ion or lanus.' The Babylonians turned ten of their gods into kings who reigned before the Flood. In the i*eign 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 ' See Gerhard, Berlin Akad. 1«53. 278 SPIRIT-HISTOEY OF MAN. the well-known tendency of the Babylonians and Egyptians to carry back their annals far beyond the truth and to claim ages nnder 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 receiTed an ebb ! Pindar, Olymp. Ode, ix. Jehovah in Genesis takes the place of Saturn in the Baby- 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 son of Kronos." Homer's Zeus agrees with Genesis ix. 16, lT;xi. 5. Rainbows which the son of Saturn has fixed in a cloud, a sign to articulate- speaking men. — Iliad, xi. 21. 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 that the twelve Great Gods reigned down to the time of the Flood. The Babylonians said that ten kings reigned down to the Flood. The Hebrews counted ten Patriarchs from Adam to Noah leaving out Kin and Abel. Thus to corre- spond with the ten Babylonian kings, they gave Adam, Seth, Anos, Kenan, M-ahal-aleel, lared, Anok, Methus- elah, Lam-ech, Noah, K 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, Eomans, Persians, &c. The names differ of course. Osiris is killed by his brother Typhon while Kin (lachin) kills Abel (Bel). ' Moyers, 261. » Rinck, i. 39. GENESIS AND EXODUS. 279 The Italian deity Apell-on, 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-on. 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 siiggest such an idea, if the name did not.' 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 lapetus ; The hravest 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 descendcmts of Noah spoke different tongues, " every one 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 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 ' The Scythian chief god Papaioa (and Paphia), the Egyptian god Apop, the Greek Popoi (gods), the Jewish Abib (Abab), the name of Adonis, Abob- (aa), 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 Ihoh confownded the Up of all earth. ' Gen. x. 5. ^ Eusebius, Praep. Ev. ix. 18. 280 SPEErr-HISTOET OF MAW. among happy men who will speak alike." Tliis refers to the Messiah's kingdom and the resurrection of the dead.' 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 worid (Nah) governed by thy hand escaping on a boat, . . . Wisdom of Solomon, xiv. 6. Noah is said to have had Theeb Sons, Shem (Baal-Semes the Sun), Ham (Am, Amous, lamus, lom the Sun) and lapet (Apat, Phut the Egyptian god Ptah the Supreme Deity). These are Saturn, Jupiter-Sol and Mars-Hercules." Ac- cording to Sanchoniathon, Kronos (Saturn) had Three Children, Kronos named like his father, Zeus-Bel and Apollo.= The Sibyl wrote : Kol 0aiTl\€vffe Kp6yos Kal Tirav 'IaireTi!(TT€. And Kronos ruled and Titan and lapetus. Gallaeus, 344 ; Williams, 274. These are Belitan, Zeus-Bel and Baal-Chom or Apollo Chomaeus.* Ohom {Xovfj) is Satan, Apollo Chomaeus and " Baal of the heat." Ohom was Hercules in Egypt, that is, the Baal-Chom of the Babylonians.' Sanchoniathon, who gives us Phoenician antiquities, says : " From the race of AioN and Fiestboen were born mortal children who had the names Light, Fire, Flame" (Phos, Pur, Phlox) ° the Sons of Cronos (Saturn), whereas they are the three mani- festations of the Sun.' Sanchoniathon gave as his authority the Jewish priest lerombaal who was priest of the Hebrew ' Plutarch, de Iside, et Os. xlvii. ; Duncker, ii. 887. "Movers, 186, 188. ' Sanchoniathon, p. 16. * Movers, 189. ' Ibid. 291, 188. • Sanchon. A. iii. ' See above, p 191. GENESIS AND EXODUS. 281 god leuo.' Pherecydes the Syrian also held that Saturn generated from himself Fire, Spirit and "Water, representing the three-fold nature of the Intelligible.' In the Chaldean Oracles, and on the seal in Dr. Abbot's Egyptian museum, the trinity is Light, Fire, Flame. Bel-Saturn, Jupiter-Bel and Baal-Ohom are the Chaldean trinity.' Saturn, Jupiter- Sol and Mars (the Devil) are the Babylonian and Phoeni- cian trinity.* The triad; Jove, Pluto -and Neptune, are parts or sons of 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 (lacch-os) is sun-god (Ag-uieus), hell-god (Eacus) and Water (Aqua). Agni is sun-god, water-god and death-god (Yama) in the Vedas. 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- stroying 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 TraTrjp " 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. LyduB, 1. c. p. 20." The Chaldean sun-god Mithra is called " Teiple." Bel the Younger contains in himself the already developed ideas of ' Movers, 128 ; Sanchoniathon, preface. " Damasoius ; Cory, 321. ' Movers, 263. * Ibid. 186, 189. " Ibid. 189. 282 SPIEIT-HISTOET OF MAN. Baal-Saturnias (the Good) and Baal-Moloch (the Devil de- 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 Horus (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, Ivi. Therefore before the heaven was made, there existed Idea and Matter and God the Demiurgus of " the Better." He made the world out of '' matter," Perfect, Only-begotten, with a Soul and Intellect, and con- stituted it a god. — Pythagorean Fragment.'' In Egypt we find the Trinity Ammon-Ea the Creator, Osiris-Ea the Giver of fruits, Horus-Ka the Giver of light ; — Summer, Autumn and Spring Sun.' TJhlemann 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.* 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-Ka, Osiris-Ea and Horus-Ea.° According to one of the Egyptian legends, however, Osiris is born first, next the Elder Horus, then Typhon" (the Devil, Apollo Chomaeus, lapet 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 • Movers, 189, 321. » Cory, 303. ' Uhlemann, Thoth, 83. * Thoth, 27. " Uhlemann, Handbuch, part 2d, p. 168. " Kenriok, i. 348, GENESIS AND Exonrs. 283 Persia). The Egyptian Pimander says : " I deliver the im- pious to the avenging Demon who loves the guilty and punishes them with fire." ' In the New Testament we have the Father, Spirit and Son, The notion of a " triad of gods " is unauthorized by the Eik 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 Vishnu (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 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, Kronoa of the same name with his father, Zeus-Belus and Apollon." — Sauohon. Book I. vi. Shem (the Sun), laphet (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- thon.' Among the immediate offspring of these gods several names of deities are at once recognized. Madai and la van (Evan) are names of Bacchus, Tubal is the Egyptian Tob a ' ChampoUion, Egypte, TJniv. pitt. 142. ' Duncker, ii. 215. ' See Movers, 265, 360, et passim. 284 SPIEIT-HISTOEY OF MXS. name of El, Adoni, lah, &c.' Among the sons of Oham, 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 lobab are all deity-names. Uzal is Asal or Sol the Sun. Tlie 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 ! • Gen. X. 2. CHAPTEE X. THE GARDEN, A bower like the garden of youth, a bed of rosea bathed in the waters of life ! A Persian Fable. Est ager, indigenae Tamaseum nomine dicunt medio nitet arbor iu 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.' 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.' Ceres and Proserpine would correspond to the two goddesses of Yaruna . and Osiris. Osiris is Dionysus and Pluto.' To Ptah also and to Athom the office of presiding in Ameiithe was occasionally attributed.* Hel, the Sun, becomes Hell, Pluto. Ausel 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 (lauk, Ukto) is Eacus in hell. Aeacus is his father who laws to " the Silent" (shades) there Gives, where a heavy rock urges Sisyphus Aeohdes ! The Supreme acknowledges Aeacus, and Jupiter Confesses that the offspring is his own. — Ovid, Met. xiii. ' Zeitschr. der D. M. G. ix. 243. ' Kenrick, i. 356, 343. ' Kenrick, i. 834, 340. « Ibid. 340. 286 SPIEIT-HISTOET OF MXS. Amanns, the Sun, is Minos (Manu) a judge in Hades. Mentu is the Sun, Mantus and Khaf^amanthus forms of Pluto.' Xamolxis the sun-god, the Deity of the Getae, was also god of the dead. At the five-year festivals a man was oflFered to him in sacrifice." Herodotus says the only deity of the Massagetae was the Sun, to whom they offered horses as did the Persians and Hindus." Yaruna 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 Osiris judges the dead in the under-world. Atus or Attes, Tins, Deus, Ad, is Dis (Pluto). Adonis is Aidoneus (Hades). Baladan, Belitan (Baal) is Pluton. In Hindustan, Yama the sun-god, " son of the Sun" and brother of Manu, is Euler of the dead.* The Mexican Sun (Tonatiuh) con- 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. Suramanus (Esmun the starry Heaven) is both Jupiter and Pluto." Nebo is Mercury (Sol) ; Anubis is the nether Mercury.' According to the Egyptian doctrine, the Sun at the fifth hour visited the Elysian fields.' Horns and Thoth (sun-gods) weigh the souls in hell. Phi-e-Atmou is the Celestial Sun (like Tammuz). Atmou (Adam) weighs the souls in the iinder-world before their transmigration takes place.' For lahoh weighs the spirits ! — Proverbs, xvi. 2. Mine is the gOTernment, men and women of Egypt ! Mine, the Most Holy, Author of the services before the Most Holy in the temples of both Egypts ' Arad-Amantus, Erd-Amantus. "Mill, Hist. British India, i. 211; Herodot. chap. iv. § xciv. ; Beloe, vol. ii. p. S93. ' Kuhn, Zeitsohr. for 1853, p. 183; Beloe's Herodot. i. 183. ■■ Kuhn, Zeitschr. iv. 101, 123. " Lord Kingsborough, vi. 205 ; Mexique, 25. " Gerhard, Gotth. der Etrusker, Trans. Berlin Akad. ; Esohenburg, Manual, 416. ' 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. " ChampoUion, Egypte, 131. » Ibid. THE GAEDEN. 287 (upper and lower)^ the Measurer and the Weigher of sins ; the Moat 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.' Plato taught that the soul of man is derived by emana- tion from God through the intervention of the Soul of the World which was itself debased by some material admix- ture." A philosophical myth in Plato says that the gods formed man and other animals of clay and fire within the EAETH and then committed to Prometheus and his brother the task of distributing powers and qualities to them.' The Word of lahoh 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 SAdara (the man) in his own image in the like- ness of Elohim (the gods) he created him, male and pemale he created them. Gen. i. 27. In the second chapter of G-enesis a different account is given ; for lahoh Elohim (Alhim) creates Eve from the rib of Adam. And lahoh Elohim made SAdam (the man) of the dust of the ground and breathed Into his nostrils the Breath of lives : and ifAdam was made into a living soul. Male and female created he them and blessed them and CALLED THEIR NAME ADAM.— Gen. v. 2. Adam is the Sun (the Ancestor of men) the Soul of 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."* Bacchus is the Sun (Baga) • Seyffarth, Theol. Schr. 5. " Anthon, Class. Diet. Plato. » Anthon, Class. Diet. Prometheus. * Wuttke, ii. 312. 288 SPIEIT-HISTOET OF MAN. boki is " man," in Egyptian.' Adam is the German words Odem and Athem meaning " breath ;" Adam is the Hindu Atman, the Sun as the Soul of the universe, the " Charming Atumnios" (Dominus) of If onnus. Adam therefore means the Breath of Life (Prana) and those in whom is the Breath of Life, manliind ; 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." Yitality was supposed to be in the breath, the Spirit and the blood." Philo says Adam is " the mind," and he ti-anslates the name of the city On (Ani the Sun) " the mind."^ He quotes Genesis, ix. 4, " Tou 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 TOiCE OP THE BLOOD of thy brother calls to me. — Gen. ir. 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." But the Spirit of God is spoken of in one manner as being Air (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- 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. ' Seyffarth, Grammar Aegypt. App. p. 76. = Sehindler'a Penteglott, Art. Adam. » Philo, Quod Deterius, xxii. * Philo, Who is Heir, xi. ; De Somniis, xiv. ' Philo, Fragm. ed. Yonge, vol. iv. p. 268. See Lucretius de Eerum Nat. iii. 48, 85, 86. ° Philo, The Worse, &o. xxii. ' Philo, On Giants, § v. » Ibid. Fragm. Yonge, iv. 269 ; Psalm xxx. 9. THE GARDEN. 289 Only thou slialt not eat the blood thereof: thou shalt pour it on the ground aa water. — Deut xv. 23. And the blood of thy sacrifices shall be poured out upon the altar of lahoh thy Alohi. — ^Deut. xii. 21. To the God of Life the Central American races offered the heart of human victims as the symbdl of life : the Hebrews aiid Egyptians offered the blood. The ancients con- sidered the heart the seat of life.' Bel orders one of the gods to cut off his own head to make men of the blood.'' He called the whole race " Man." And the sottl 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 hy which we reason. — Philo Judaeus.' The Mind which is in us, and let it be called Adam, meeting with the outward sense according to which all living creatures appea/r to exist (and that is called Eve), having conceived a desire for connection is associated with this outward sense. — Philo, Gain and his Birth, xvii. But Man made according to the image of God was an " idea," or a genus, or a sesl perceptible only iy 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 hamng wished to penetrate it he is fallen into slavery.' The showers perish when Father Aether them Precipitated into the bosom of Mother Terra. But shining fruits arise. . . . Lucretius, i. 251, ff. ' E. 0. Mailer, Hist. Greek Lit. 237 ; Mexique, plate 12. ^ Munter, Bab. 41, 42. ' On the Creation of the World, xxiv. ; The Worse against the Better, xxiii. * Pimander Dialogue, ChampoUion, Egypte, 142. ■ 19 290 SPIEIT-HISTOET OF MAN. We all spring from a celestial seed To all he is the same Father from whom -srhen 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.' 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, " Hon " is Eve ; or " Huas " (Hoas) is Bacchus and Hoah is Eve or Ceres. The Septuagint calls Eve Eua and Zoe (Life) ; the Sibylline Books call her Eua. Ettas is the name of Bacchus.' Bacchus and Ceres are Heaven and Earth. "When united into one Being, Kos- mos, they form the hermaphrodite Adam of the Kabbalists." In Egypt, Athom, Atumu, Atmu, Tmo, Tmu, is the sun- deity. Adamus is Thamus (Amon) and Thammuz, the Hebrew name of Adonis in the Mysteries.' Damia is Isis. As, the Sun, and Hes (Isis), Aos, Euas (Bacchus) and Eua (Ceres), Evius (Dionysus) and Eva (Demeter), Gauas (Adonis)' and Gaia (Ea'rth), are the Adam and Eve euhem- erized into mortals who dwelt in Edem or Eden ; they ai"e the Adonis-Osiris-Elronos and Yenus of the sacred Mj'steries. 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 Qpenta (holy), Damis {oreaime)P ° Four Cannes (or Suns) appeared in four different periods according to the Babylonian belief.' The Mexicans believ- ' Ovid, Fasti, iii. 666, ff. " Movers, 548, ff. » Ibid. 544. ^ Ezekiel, viii. 14. " Movers, 199. ° Haug, in der Zeitschr. der D. M. G. viii. 11(1. ' J. MuUer, 516 ; Creuzer, Symb. ii. 68, ff. THE GAEDEN. 291 ed tliat there liad been four ages, those of Earth, Fire, Wind and "Water, and tha.t they lived in the age of the fifth Sun.' The Hindus and Persians have four ages, the Tibet- 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 Tuga. The last, the Kaliyuga, began 3102 before Christ.' Among the Egyptians the ages vanish alternately, by floods and fire ; among the Hindus, by floods alone. According to the Orphic philosophers, Heraclitus and the Stoics, this present age or world will be destroyed by fire.' In the Golden age Saturn ruled. Primus Assuriorum regnavit Saturnus quern Assurii Deum nominavere Saturnum. — Servius ad Aeneid, i. 642 ; Movers, 185. The Garden of Eden was a most ancient idea common to the Persians and Arabs. The Arab tribe Ad deduced their origin from Ad * the son of Aus, or Uz,' the son of Aram, the son of Shem, the son of Noah. Ad had two sons Sheddad and Sheddid. Sheddid dying first, his brother became sole monarch, and having built a sumptuous palace made a delightful garden in the deserts of Aden' in imitation of the Celestial Paradise.' This Aden is Eden ; the Hebrew A standing for both a and e.° The Eden story in the Bible is probably another form of the Arabian legend and the Persian story of Jima's Paradise in the golden age of man- ' J. MuUer, 512. ' Wuttke, ii. 416. = J. MiUler, 511. * The Sun, At, Attys. ' " As." All these are names of the San or Saturn. ° Adan is the Assyrian sun-god. ' Universal Hist, xviii. StO. ° Rodiger's Gesemus, Gram. 31, 37, 38. 293 SPIRIT-HISTOET OF MAN. kind. Philo asks, " "What is the river which proceeded out of Adin" and " "Why in Adin or Eden is God said to have 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. 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.' 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 Vaedja 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 with life from the evils of winter, &c. 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 ly pwirs and so that they will not come to an end. ' Philo, Quaest. et Solut. 1, 12. "Seyffarth, Theolog. Schr. p. 4. ' 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 altez'cation 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 Yarena. 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 lay waste the world.' Indra'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 TEEE that gj'ows in the centre and fills the whole with its aromatic odors." Men gathered acorns fallen from the wide-spreading trek of Jove. Ovid, Bohn i. p. 10 ; See Rinck, i. 3^6. The Thee 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. ' Duncker, ii. 302 ; see Weber, Ind. Stud. iii. 438. " Inde, 196. 294 SPIEIT-HISTOEY OF MAN. Jupiter disguised as a dragon obtains the favors of Pro- serpine.' The garden of the Hesperides was the garden of the gods. Hercules killed the Deagon which guarded it and plucked the fruit; but Minerva carries it back again." And Ceto, mingling in love with Phorcys, brought forth as youngeBt-born a terrible Serpent, which in hiding-places of dark earth guards all golden apples. Hesiod, Theog. 333. The Dkagon whom Chthonios Eohion (laehin, Kin, lekun, 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. Kev. IT. 6. And he showed me a eiter of water of 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 op 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 KCRios, gives light upon them. — Rev. xxii. 1, 2, 6. The Assyrians and Persians had their sacred ti'ee Gao- kerena which grew in the sea Var-kash the gathering of the waters." Ahura-mazda drove forth the purified water with wind and clouds, in order to let it descend in rain a second time." Purified flow the Waters out from the Sea Puitka to the Sea Vouru-kasha; off to the tree Huapa. There grow my trees, all, of all kinds.* Then I brought forth, I who am Ahura-mazda, the healing trees — Many hundreds, many thousands, many ten thousands, Round about the one Gaokerena." This tree was considered by the Persians to have the power to render those immortal who ate its fruits.' When I created this abode, the beautiful, shining, worthy to be looked ' Nonnus, v. 566, 569. » Movers, 443, quotes ApoUodorus, ii. 5, 11. = Spiegel, Vend. p. 256. * Duncker, ii. 372. ' Zendavesta, Spiegel's Vendidad, p. 107, 108. • Vend. Farg. xx. 15, 16, 17. 'Knobel's Gen. 25. THE GAEDEK. 295 upon (saying) I will go out, I will depart ; then the Serpent Agra-mainyua who 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 eyil." 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 plural word " gods" ? ' In that hour Samael (the Devil, Typhon) descended from heaven riding on this Serpent. — Targum to Genesis, iii. 6.^ The Egyptians said that, in the contest between Horns the Good Divinity and Typhon, a serpent pursued Thueris (Terra ?) when she goes over to the side of Horns.' Mars has his Serpent. Mars is here Typhon, or an evil Demon." Ovid says Dione (Terra, Venus) fled from Typhon to the Euphrates.' Terribilem quondam fugiens Typhona Dione, Tunc quum pro coelo Jupiter arma tulit, Venit ad Euphratem comitata Cupidine parvo, Inque Palaestinae margine sedit aquae. . . . Succurrite, Nymphae, Et Dis auxilium ferte duobtjs, ait. — Ovid. Fast. ii. And to the Woman were given the two wings of The Eagle The Great (Eagle) that she might fly into the Desert' to the place of her, where she is nourished there for a Kairon and Kairons and half a Kaieon 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 ! — ^Kev. xii. 14, 15, 16. ' Vend. Farg. xxii. 24. " Cahen's Hebrew Bible ; Septuagint, ed. Ti- schendorff. This is the reading of the Septuagint Version of the Scriptures over two hundred years before Philo existed. 'Philo, Quaest. et Solut. 36. ■• Ascensio Isaiae, ed. Eic. Laurence ; Movers, SYl. "* Plutarch, de Is. xix. " Nonnus, ed. Marcellus, pp. 41, 42 ; Movers, 3'70, 393, 232, 365, 367. ' Fast. ii. 451 ; Williams, 264. 296 SPIEIT-HISTOEY OF MAN. 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 Yenus, 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." 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 also the philosophy of Light and Darkness in 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, Yritra " the Enveloper," extends himself over the face of the sky, hiding the sun, threatening to blot out 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 upon 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 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 Minor).' 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, ' Iliad, xxiv. 627-532. » Prof. Whitney, Journal Am. Oriental Soc. iii. 320. = Movers, 414. * See above, p. 181. THE GAEDEN. 297 Phrygian and Phoenician gods.' Chiun and Moloch, Hyp- suranius and Uso are the two Hostile Brothers. Mars kills Adonis, Pygmalion kills Elion and Sichaeus (Asac).° 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 up Osi- ris and sets him adrift on the Nile. Typhon is represented by a hippopotamus on the top of which a Hawk (Horns) contended with a Serpent. On the monuments Horus is represented piercing the Sei-pent Apop who is connected with the Giant Apophis, said to have made war on Jupiter.' The swine was an emblem of Typhon in Egypt.' The Apa- latchis in Florida had an Evil Spirit Cupai who rules in the world below.' The Peruvian Cupay was the child of cold 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 festivals and human sacrifices and made cuts in their flesh. In Yirginia the Bad Spirit 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 lachin and Boz (Cain and the sun-god Abas, Busi). Cain is in Hehrew Kin. The Highest Demon in the Book of Henoch is named lekun (Chon)." " lachin the pillar that stood in the temple at Jerusalem is in name, Phoeni- cian origin and symbolic meaning, the same as Ghijun" (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 ' Movers, 16. " Ibid. 398, 393. ' Kenrick, i. 363. * Movers, 204, 376, et passim. 'J. Milller, 140. ° Ibid. 320. 'Ibid. 151. ' Movers, 394. » Ibid. 293. "> Ibid. 295. 298 SPIEIT-HISTOET OF MAN. among the Egyptians that the Jews worshipped the evil- demon Saturnus-Typhon.' The Egyptians considered the God of the Israelites to be Typhon-Saturnus, the Bad Prin- 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- ed from an Egyptian Typhoeum.' The Egyptians held that Apopis, Brother of the Sun, made war against Jupiter." Saturn as president over all hurtful and destructive powers of l^ature 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 of a powerful giant.' The Egyptians worshipped Saturn 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 course.' The Egyptians adored Typhon with the usages of the Moloch-worship.' The Israelites in Egypt worshipped El-Saturnus as Moloch, who in his Bad Side is Typhon." Pimander says: I am myself the Intelligence for good men, pure, pious, holy; mj 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 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 ■ Movers, 29^, quotes Seyffarth, System astronom. Aegypt. 124. " Movers, 298, 294. = Ibid. 29'7. * Plutarch, de Iside, xxxvi. ' Uhlemann, Thoth, 60. » Movers, 298. ' Ibid. 296. " Movers, 365, S6l, 368-371. ° Ibid. 369; 368-3'70. " Champ. Egypte, p. 142. THE GAEDEN. 299 the Evil Principle. The Egyptians made E'ephthys (the Infernal Isis) the wife of both Osiris and Typhon in hell.' Zeus-Bel is Aion, Demiurg; the Good and Bad Principle, and the Mediator." Azazel and Typhon are Mars-Moloch. The fiend Emathion corresponds to the Arabian Lycurgus or Mars-Dionysus, the Antaeus-Typhon who dwells at one time in the Arabian desert, at another, in the Libyan.' Babys-Typhon, the brother of Osiris- Adonis, is Typhon the Devil." Azazel is the head of all the bad demons of the Hebrews and dwells in the desert like the Egyptian Ty- phon.' Azazel is Moloch and Samael." The Two Sides of Heraules. Saturn against Moloch Tabal-iAH against Tobal-EjN. laho versus lachin (Ihoikin, Jehoiachin). lah 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.' 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 it upon the horns of the altar round about. And let him sprinkle upon it with blood with his finger seven times ; and let him purify it and sanctify it from the impurities of the sons of Israel. . . . ' Champ. Egypte, p. 129, o; Kenrick, i. 343, 356 ; De Iside, xllv. xii. ' Movers, 391. ' Ibid. 232. * Compare 233. ' Friedlander, p. 122. ' Movers, 39*7. ' lekunrAH, Jeconiah. ° Aziz in the Zendavesta is a devil. 300 SPIEIT-mSTOET OF MAN. And Aharon shall lay both his hands upon the head of the live goat and shaU 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, 1, 8, 9, 10, 18, 19, 21. Plutarch says that the Egyptians, in a drought accompanied by pestilence and other misfortune?, 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- 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 conquei's. 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.' Samael is Satan and probably the Angel of Death.' Abel (Bel) is killed by Kin (lachin, Agni, Chon, Moloch). So Siva strikes off the head of Brahma.* Baal is both sun-god and Malachbel (Baal-Moloch).' So the Hebrews have their Malak Ihoh, the Angel of the Lord, who wi-estles with Jacob.' Both Sides (of Hercules) were regarded as Two Beings united into one personality and adored together as Moloch and Chiun. In Tyre they were Uso and Hypsu- ranius or Baal-Moloch and Baal-Ohiun who constitute the 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- garded as the Greatest Gods of the Phoenicians.' He formed Two PiLLAKS of brass: eighteen cubits the altitude of each piUar ; and a web of twelve cubits surrounded either of the two columns . . . And he set up the Pillars before the portico of the temple : he erected the EIGHT PILLAR and called its name Iaohin ; and he erected the left pillar and called its name Bnz (Abas, lebus. Bus). — 1 Kings, vii. 15, 21. And the Pillars of brass that were in the house of Ihoh, and the bases and ' Movers, 369. » Ibid. S9l. ' Munk, Palestine, 522. •'Movers, 398. ' Ibid, 400, 180. « Ibid. 390 ; 2 Sam. xxiv. 16. 'Movers, 393. "Ibid. 394. THE GAEDEJT. 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 are mentioned. The Phoenicians called the Hercules Pillars Uso and Hypsuranius and cele- brated great festivals in honor of these pillar-gods. They were also called Haman and Amon,' the Eire (Destroying) and the Spirit.^ 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 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, and the beneficent Chon, Chiun, Saturn.' The Hebrews adored the Good and Evil Principles. 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 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 lazan-Iaho son of Saphau 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, 11. Afterwards he showed me lahosha the Great Peiest standing before the Angel of Ihoh and the Satan standing at his right hand to oppose him ! Zaohariah, iii.' Michael, the Archangel, when contending with the Devil disputed about the body of Moses. — Jude, 9. 'Movers, 294, 295. " Sanchoniathon ; in Movers, 344. °Ibid. 298. ' Ibid. 300. ' Ibid. 393. ' 2 Cor. vi. 15. ' Movers, 390, et passim. ° Un decaying Naaatyas, you bore away by night in your foe-overwhelming car Jahusha. — ^Wilson, Eig Veda Sanh. i. 312. 302 SriEIT-HISTOEY OF MAK. Job makes Satan one of the sons of Eloliim. Choni is Satan, Apollo Chomaeus and " Baal of the heat." ' He is Camus or Chemosh (Ariel) the idol of the Moabites; 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).' The Persians call the Good Principle of God Yezad (Asad) or Yezdan (lasdan, a name of Orniuzd) ; the Evil Demon they call Ahariman or Ahriman.* Eimmon (Ar-Amon) was a Syrian god.' Hadad- Eimmon is Adonis, the late Autumnal-Sun,' and was pro- bably the same god whom the Persians turned into Ahri- man the Prince of devils. Winter was the work of Typhon, as much as the hot destructive summer-rays of the sun.' lahi the Persian devil, the Hindu Ahi, is perhaps the Hebrew lah (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 (lasus, Asios, Zeus, lesous, lesus) is the name of the Sun ; Asis is Mars (the hot fiend) in Edessa and Aziz a, devil in Persia.' Eamas is the Phoenician chief god ; Baal-Kam is the terrible Deity appeased with the offerings of children by way of atonement.' Tea 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, ctI. 88, 39. They sacrifice to shedim (demons), cot Alah (God) : to Alahim (gods) they did not know ; to new, they came from the neighborhood, your fathers did not fear them. — Deut. xxxii. 11. We have Bharata, Berith, the Deity, and Vritra the Devil ; ■ Movers, 291. ' Dunoker, ii. 323. ' Spiegel, Zeitschr. der D. M. G. iii. 247. * Universal Hist. vol. xviii. 888 ; Duncker, ii. 310. '> 2 Kings, v. 18. ' Movers, 206, 197. ' Ibid, passim. « Spiegel, Vendidad'^ 231, note. ° Movers, 132, 896. THE GAEDEN. 303 Bedan, Padan (Aram, Put) the Sun, and Puthon the Ser- pent (Abadon). Baal-Berith is the Good God ; Baal-Z- 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 aa lightning from heaven falling. — ^Luke, x. 18. And the Gkeat Dragon was cast out, the Serpent op old, called Diabol and the Satanaa. — Rev. xii. 9. And he (the angel) aeized the Dragon the Serpent of old who ia Devil (Dabal, Tabalcan) and Satanaa,' and bound him for a thousand years . . . and after that, he must be loosed a little while. — Eevelations, xx. 2, 3. Samiel is Satan and the name of the Sirocco ; ° the Sirocco is also called Atabul-us (Diabol-os). The mountains which Ataeulus parches ! — ^Horace, Sat. i. 5, "78. Atabal, Tobal, Dabal-cain, Diable-Cain, is the god Yulcan the father of Cacus (the Devil, Typhon).* Vulcan (Thubal- cain) is Moloc-Abar (?) or MuIcIbee,^ 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. The deities of Asia Minor were represented with 'fish-tails' like Odacon, Dagon, Oannes, Vishnu ; those of Phoenicia ' Bebon, Smu, Abaddon, Apolluon. — Eevelations, ix. 11 ; Plutarch de Iside, Ixii. Semo (Smu) is Hercules. Asmo-deus (Sem-odeus) is an Evil Spirit. — Tobit, iii. 8. " Compare the name SatnIos. — Iliad, xiv. 443. ' Movers, 224, 397. * Ovid, Fasti, i. 454, 4'73. Compare Atabal, king of the Sidonians : — 1 Kings, xvi. 31 ; King Tab-Rimmon. — Ibid. xv. 18 ; Tubal the name of a laud. — ^Ezekiel, xxxii. 26; Ithobal-us (compare Tobal, Devil, Bel-zebub), priest of Astarte.— Whiston's Josephua, iv.. S11. ' Pur " fire." 304 SPIEIT-HISTOET OF MAS. Yucatan and Mexico with the tails of serpents. The ser- pent was the symbol of the sun-gods. Ea, Ar, or Erra, lar, Horns was in Egypt represented with the serpent (Uraeus) and the sun's disk.' Eros (Ar) was represented as the be- ginning of life, with a sei-pent on his head." The asp was likened to the Sun because it does not grow old and moves rapidly without the aid of limbs." ' " 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 {koI wpmSe'; imr' 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 other animals efi"ect their motion.'" Moses made a Brazen Serpent for the Hebrews which was worshipped until the 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 the sun-god, not the Devil. To the Serpent the beauty and harmony of the universe is ascribed. Ophion is the Daimon (Dominus) that by his Wisdom assisted the Creator Saturn." lahoh by Wisdom has founded the heavens. The Hawk-headed Serpent was the Egyptian emblem of the Divine Mind.' TTie Devil is called Kadmon, which is the name of the Beneficent Deity, Ophion-Kadmus the "Wis- dom of God.' Hermes (Aram, Eemus, Haram, Harameias) is Kadmus the Divine "Wisdom. Baal-Eam is the Devil. Asasiel, Asasyal, the Angel, and Asasel the Devil, Atus ' Kenrick, i. 328. ' Rinolf, i. 62. » Kenrick, ii. Vl. ' Sanchoniathon, in Euseb. Praep. Evang. Lib. i. ; Cory, p. 19. ' 2 Kings, xviii. 4. » Movers, 109. ' Deane, Serpent-worship, 145. ' Movers, 517, 213. THE GAEDEN 305 (^Adas, Deus) and Dis (Pluto), lacchos and Eacus, Adonis and Aidoneus (Hades), labe and Ob (tlie 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- 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 holt beanch to the nose." This Bel of the Chaldean Magi, so often interchanged with the Persian Mi- thra, usually called Jupiter-Bel (Zeus-Belus) and previously fehown 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- times of the latter.' ' Movers, 184, 185. ' Ibid. 390 ; Ezekiel, viii. 8-12, 16, 17. ' Movers, 891. 20 306 SPIEIT-HISTOKT OF MAN. 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 Zaratas taught Pythagoras that there were Two Original Causes of all things, called the Father and the Mother. The Father is Light, the- Mother Darkness." I form the Light and create Darkness ... I Ihoh do all these things ! Isaiah, xlv. Y. The Light shone in Darkness and the Darkness comprehended it not ! John, i. 5. !N'early four centuries before Christ Plato taught that there was in Matter a blind refractory force which resists the will 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 in the second century considered Matter co- 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. Munter, Bab. p. 46. 'Movers, 265 ; Origenis, Philosophumena, p. 38. ' Anthon. * Jean Yanoski, Afrique Chretienne, p. 4. CHAPTEE XI. 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, 89'7. Neither did the Sons of the Titans smite him nor high Giants set upon him ! loudith, xvi. 6, 1. Philo's Sanchoniathon says : " The mortals becoming proud and insolent married tlie daughters of Kronos and Taut.'" Homer says the Titans are the " Sons of Heaven." " They are the deities under the earth whom Zeus cast with their leader Saturn (Lucifer) into hell." The furthest limits of land and ocean where lapetos and Kronos sitting are delighted not with the splendor of Huperion Eeli nor with the winds, but pro- found Tartarus is around! — lUad, viii. 479-481. Titan gods . . . the earth-born Titans . . . sent beneath the broad-wayed eiirth ... 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 Pontes 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 lapetus 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. 1Z5-15S ; Banks. ' 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, iii. 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. 308 SPIEIT-HISTOET OF MAN. I keep for Neptune the bonds of lapetus (Phut).— Nonnus, 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)." ' 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 will see one according law and assertion in all the earth, that 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. ] 50).'' And it came to pass when mankiild (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 JAlhim (the gods) came in to the daughters of SAdam (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 stars, the Sons of El. of Enoch that the Sons of HELoraM were the Angels of the °) 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 • 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, Alcibeel, 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 ; It 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 ; Obtain justice for us with the Most High. Then they 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 themf have become polluted; And have discovered crimes to them. The women likewise have brought forth Giants. . . . 310 SPIEIT-HISTOEY OF MXS. 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 explain to him the consummation which is about to take place ; 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 Azazyel 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.' 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 An&bls 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 said to me : Enoch, scribe of righteousness, go tell the Watchers of heaven '■■ 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, tlie six Amshaspands and angels, the Hindus Brahma and the gods considered as angels" emanating from the One Essence, the Hebrews lah, 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. ' About 110 B. C. Kurtz, Die Ehen, 18; DiUmann. ' 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. » Wuttke, ii. 292. POLYTHEISM. . 311 I perceive the throne of Zeus and all the holy glory of the gods ! Euripides, Kuklops, SVO, 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.' 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.shined 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 yiolent 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, Ixxxvi. 8. Alahim (God) stands in the assembly of AL, in the midst of the gods (Alahim, Blohim) he shall judge ! — Psalm, Ixxxii. For Ihoh is Gkeat Al and a great king over all Alahim. — Psalm, xcv. 8. Though there be that are called gods whether in heaven or in earth (as there are gods many and lords maiiy): 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 Powers " the "World-rulers.'" Look ye upon Me, all men in the house of praise, and also on the multitude of PowEKS, 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 are analogous to the " Ideas" of Plato wMch also are gods.* ' Compare Nonnus, x. 300, ff. ; Proverbs, viii. ' Preface to Taylor's Proclus, p. XXV. ' Ibid, xxiii. * Preface to Taylor's Proclus. 312 SPIEIT-HISTOET OF MAN. Thee, Father of the Worlds, Father of the Aeons, Artificer of the gods it is holy to praise. Thee, King, the intellectual sing, Thee Blessed God, the Oosmagi (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 illusteioub PILOTS [of the universe.] — The Platonic Bishop Synesius.' " Of all beings and of the gods that produce heings One exempt and itnparticipable Cause pre-exists — a Cause ineffa- ble .... and unknown bj all knowledge and incompreben- sible, unfolding all things into light from itself.'" The Hin- dus said Mahan Atma (the Great Boul, Breath or Adam) had drawn the first man out of the waters.' The old story was that the Germans grew on trees, the Greeks sprung from the stones which Deucalion and Pyrrha threw behind them after the Deluge.* For you are not bom 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 so that they could walk away as men.'' The Indians con- sidered men as formed out of the earth.' The Bible de- clares that man was made of the dust of the ground. The Peruvians called the body " animated earth.'" The American aborigines believed that the sun-god was assisted in the work of creation by other spirits or gods.' The Mingoes believed that animals (spirits) aided the Great Spirit, Michabu, in the creation of the earth." 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 ' The wisest and best of the ancient Christians.— Preface to Taylor's Proclus. " Proolus ; by Taylor. = Weber, Ind. Stud. i. 321. * Grimm, Deutsche Mythol. S38. » J. Muller, 109. « Ibid. 110. ' Perou, 868, b ; Univers pitt. » J. Miiller, 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.' Compare Plato, Timaeus, 41, where the other gods are call- ed upon to aid in creating animals.'' In one of the Babylo- nian cosmogonies the other gods assist Bel in creating.' 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.* 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 us go down.' Philo the Alexandrian Jew states that God is surrounded by a num- ber of " Powers" and that they made man.' In the ancient Persian Cosmogony, " the pure and lioly spirits" have cre- ated the world.' Most of the Egyptian gods are identified with the Sun.' I am Ala]ii 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; (of those) who vex me the Horus, who torment me the Phatha (Ptah), who hew asunder me the Thoth, who cut in pieces me the Tamo (Creator), who twine bonds for my feet, beat with their flsts me who call : Fear ye ! Fear ye ! No one is like to me, not even the princes of the people." " Egypt believed in and worshipped but One God ; and the great number of the divinities were but Manifestations of his unity.'"" In India, Agrii is Sun, Indra, Varuna, Soma, &c." The Eternal Only God is Xarayana. Narayana is Brahma, Qiva, ^akra, the twelve Aditya, the Vasu and the two A^vin .... Time . . . Narayana is above and- beneath, within and without, all that has been and will be ! Narayana-tTpanishad. '" ' J. MuUer, 107, 108 ; Picard, 115. ' See above, p. 159, note. ' Munter, Bab. 41. , ' J. Mailer, 101. ^ Gen. xi. 1. ° Philo, De Confus. Ling, xxxiii. xxxiv. Bohn. ' Duncker, ii. 390. * Kenrick, i. 336. " SeySarth, in der Zeitschr. der D. M. G. for 1845, p. 93 ; Grammat. Aegypt. App. pp. 61, 62. '° ChampoUion Pigeac, Egypte. " Benfey, Samaveda, p. 266. " Weber, Ind. Stud. i. 381. 314: SPIEIT-HIBTOEY OF MAN. 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 tows : 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, Kig Veda Sanh. ii. 210, 211. The Assyrian priest bore the name of his god.*^ Nergal Sarezer is the Assyrian God; ]S"ergal Sarezer is the Assyr- ian chief of the Magi (Rab 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 sougs : Gloey 10 Zamk ! Isaiah, xxiv. 16. Malak, Moloch, has his prophet (priest) Malachi. Malchi- Zedek was priest of Elion, the Most High God ©f 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 lah. 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 (Baal) and Mordecai ; Amos the priest and Amus the god, Amar the Sun and Immer the Hebrew priest ; Sebad-ios, a name of Bacchus, and lozabad the Hebrew priest (Zebedee), In the "Ascension of .Isaiah," we find Amstda the name of a Hebrew priest ; Bacchus is called Omadios and Muth (Amat, Hamath)." "We find Abar the Sun, Abaris a Greek priest; Koios the Titan, Koias the Greek priest ; Ag the Sun (Agu-ieus, Ukko, lauk, Apollo) and Aggeus the Hebrew priest ; Ad the god (Ado- ' Movers, '70. » Ibid. 872 ; The Ammidioi, 1 Bsdras, v. 20. POLYTHEISM. 315 nis), and Addo the priest, 1 Esdras, vi. 1 ; Mtrs, 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. Ixxxvi. 12, 15. Mentu the Egyptian sun-god, Mantus a name of Pluto, Manetho, the Egyptian priest and historian ; Chnuphis, the god Kneph, Chonuphis an Egyptian priest ; laho, lah, the Hebrew God ; Ihoa, lahoa, the Hebrew priest, " the pro- phet :'" the Egyptian god Seb (Saturn), the Phcenician god Saboa, the Arabian Sabi, names of Bacchus" and Eusebiug the priest. But you who deaert Ihoh, who forget Har-Kadesh, who lay out a table to Gad and who fill a libation to Mani. — ^Isaiah, IxT. 11. Jehovah is the One God by many names, Salam,' Ado- ni, Alah, Alahah, Eloah, E^ohi, Elohim, El, Eli, Eloi, Elon, Elion, lah, Sabaoth, Aisi, labe (Eubios, Evius) Sadai, Baal, Ahoh, Ihoh, Ahiah, A5, lao, Israel, Eabboni, &c.* Iao is the Hebrew God proclaimed by Moses !" My strength my song is lAH ; he has been my safety. This is my ELI ... my father's ALAHI. Extol him that rides upon the heavens by his name lAH. Exod. XV. 2 ; Ps. Ixviii. 4 ' 1 Kings, xvi. 12. ' Movers, 23. ^ The Solumi, between Lukia and Kilikia (Cilioia), 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, vL 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. ■• Gesen. Thes. ; Hosea, ii. 16 ; Samaritan Pentateuch, Gen. i. 1. ' Movers, 552. 316 SPIKIT-HISTOET OF MAS. He that sends forth light and it goes ; calls it again and it obeys with fear ! — Baruch, iii. 33. I am lahoh the Alahim, beside me is no Alahim ! — ^Isaiah, xlr. 5, He is the One Existence, simple abstract existence as in India. I AM that I AM. Ahiah asur ahiah ! Ahiah (Ahah, 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." ' 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." 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 ! 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. ' Buckley, Aeschylus, p. 4, note ; Euripides, ii. p. 44. ' 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.' — 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." 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 you the path of the chaff of the stars, the Most Holy One your 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, Mosti Sacred, Just . . .^ Glory upon thy face, Weaver of the plenitude of the lands of earth, Most Holy ! Lord of all that breathes ! Beautiiier 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 (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. 'Movers, 1*71; Exodus, xvii. 16; Hosea, ii. 16. TFhlemann, Thoth: quotes Turin. Hymnol. vi. 3. ° Seyffarth, Theol. Sohr. der alten Aegypter, pp. 10, 9, 8, 7. * Ibid. Book of the Dead, chap. 1. 318 SPIEIT-HISTOEY OF MAN. Thus says Os-har-ham N. N. the Just : It is I who let the com 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,, mantlfes 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).' His is the End as his is the Beginning ! ! ! " In one of the oldest Persian hymns 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 all Thou All-Spirit, Thou original fountain of all that live ! Jagna 44. ' ' Nebo, "lord." » Book of the Dead, Seyffarth, Theolog. Schr. p. 15 See Kev. xxii. 13. » Haug, Zeitschr. der D. M. G. vii. 328 ; Dunoker, ii. 369. 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, the most Perfect of intelligent beings ! For the sake of the Holy Word we will to honor the Wisdom of Ahuramazda, for the Revelation of the Holy Word we honor the tongue of Ahuramazcta. — Jesht Pravashi. ' I pray to Ahuramazda the abounding in light, to the Holy Immortals (the Amesha Qpenta), to the body of the Steer (Heaven, the Divine Maid), 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 celebrate Mithra the elevated, immortal, pure, the Sun, the King, the Potentate of the lands, the quick Steed, the Bye of Ahuramazda, who increasest the pairs of beeves ; and Ramakhathra. I pi'aise the holy Qraosha endowed with holiness, the victorious, who gives the world abundance, and Ragnu (the Spirit of Righteousness) the very just, and Arstat (the spirit or truth)" who gives the world all blessings ... I praise the Fravashi, the heavenly Mount which preserves the Wis- dom, the Navel of the waters: and 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 the holy word, the pure, the active, which is given against the Evil Spirits (Devs), given through Zarathustra's mediation ; I praise all the Lords of Purity that Ahuramazda has revealed and Zara- thustra published . . . — Zendavesta. ' ^ Duncber, ii. 359. " But when he comes, the Spirit of Truth, he will guide you in all truth. — John, xvi. 13. ' Duncker, ii. 357-359. OHAPTEE XII. BEAHMANISM 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 hio sacrae semina mentis habet. Ovid, Fasti vi. 5, 6. The heart is the seat of the Atman. Chandogya-TTpanishad. 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.' Niebuhr says : " The further we look back into antiquity, the richer, the more distinct and the more Jyroad- ly ma/rked 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 tlie dialects, after having been gradually impoverished and enfeebled, become extinct, and when reading grows to be general, that a common language arises."" These differ- ences of language have been gradually lessened by the fusion of tribes through conquest and the gradual accumu- ' Eanke, Hist. Popes, p. 11. Am. ed. 'Niebuhr'a Rome, Am. ed. i. p. 49. BEAHMANISM AND BUDDHISM. 331 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 Kome govern- ed in Italy. " This name was in the earliest times a national one in the south,' and it was not extended to the more northerly regions until the Koman 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." " ISTo country that was divided amongst a varietj'' 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 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."" "We read of petty kingdoms throughout Syria, Palestine, Arabia, Egypt, Persia, Cashmere and on the Indus. In Edom, when lob-ab was dead, Husham of the land of the Temanites (Ataman) reigned . . . and after him Hadad.' We find also the Nat-ophath-i, the Sucatli-i, Ken-i, the children of Gad, the Pobani, the Hagari, the Hadadites or Hittites, the labusi, the Amori, the Amalekites, the Ban- iami, the Akroni, the Asadothi, the Avi, the Asak-A loni, the Gashuri, the Machati, the Anaki, and many kings;* the kings of Madon, Shimron, Achasaph, Gazar, Makadah, laracho, Dabar (Debir), Habron (Hebron) larmuth, Lachish, kings of the Amorites on the west side of the Jordan, kings of the Canaanites, the king of laroshalam, of Tajjpuah, Hor- amah, Arad, Libnah, Adullam, Bethel, Aphak, Dor, Tanach, Kadash, lokaneam and very many other small principalities. Compare also the number df tribes and nations assembled to besiege Troy, according to Homer. ' Ilus, Aloh, Allah. ' Niebuhr's Rome, Am. ed. p. 30. ' 1 Chron. 1. 45, 46. ' Joshua, xi. xii. iiii. ; 1 Chron. ii. iii. 21 322 SPIEIT-HISTOEY OF MAN. 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 annies 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 Prance, Italy, Scandinavia and the British Islands. Prom these causes and especially fi-om 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 oi Greece and even to have sacked Delphi. I conceive BEAHMANISM AND BUDDHISM. 3ii3 that this must refer to a migration of the wliole 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 G-reece. 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.'" 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 in many of its forms and roots. In Latin there are two elements mixed up together ; one of them connected with the Greek, the other entii'ely 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 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 to the Sclavonian.* Sclavonian is the point of transition from the Semitic to the Indo-germanic languages.' There are resemblances between Sclavonian, Semitic and Old Italian." The Sclavic peoples have notoriously remained in connection with the Persa-Arians up to a tolerably late period.^ "Indi, Persians, Greeks, Eomans, Germans, ' Niebuhr's Eome, i. pp. il, 48. ° Ibid. p. 49. ' Donaldson's Varronianus, p. 40. * Ibid. p. 59. The Sclavonians originally dwelt in the north of Media, in the countries joining Assyria. — Ibid. '72, 74. * Ibid. 12. ' Ibid. 15. ' Weber, Ind. Stud. i. 291, note. 324 SPIEIT-HISTOET OF MAN. Sclaves, all probably dwelt together in an earlier time." ' The Sclavonians came from the banks of the Borysthenes into Dalmatia and later into Italy.' They were the ancient Sarmatians, a nation living on the Don and near the Caspian Sea." Sanskrit is nearest to the Greek after the Old-Persian. "Homeric-Greek, Old-Persian and the language of the Hindu Vedas are alike in some points." * In respect to lan- guage the Assyrians belonged to the Zend peoples, to the Indogermanic family.' The Sclavonians dwelt in the northern pai't of Media joining Assyria.' Strabo confines the name Ariana to the races which inhabit the region ex- tending from the Indus to the Medes and Persians, up to a line which he draws Irom 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 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, Airyana Yaedjo, Eran Yej. Some of the oldest deities of the Yedic peoples were those of the Me'do-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." The Varani, the Aparnoi in Baktria, tlie 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- ' Spiegel, Vendidad, p. 4. ' UniTersal Hist. xix. 638. ° Bunsen, Piiil. of Univ. Hist. ii. 8. ■• Haug, Zendstudien ; D. M. G. vol. vii. » Movers, 69 ; Munk, Palestine, 434. " Donaldson's Varronianus, pp. 72, Ii. ■" Duncker, ii. 308. " Ibid. ii. 14, 308. » Ibid. ii. 245, 11, 12, 13, 14; Roth Zur Lit. und Gesoh. des Veda; Weber, Ind. Stud. i. 161, ff. ; Allen's India, 23, 24. BEAHMANISM AND BUDDHISM. 325 casus. Parthia is the country of the god Eharata, the Abrat or Euphrates is his river.' The Varani must have adored the bui-ning god Varan or Varuna ; 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 god Pushan in India, Apasson in Babylon. The Arii adored the sun-god Ar ; the Asii worshipped As, the Sun ; the Getae Achad, Ohoda, God ; the Gelai served Agal the Sun ; the Medoi, Amad ; the Zugoi Asak or Osogo ; the Bati served Abot, Phut, or Buddha the sun-god, the Soanes adored Sonne, Asan or San the Sun ; the Artaei Arad.' The Nisaei adored the Babylo- nian god Anos, Nuseus or Dionj^sus. 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 Sudra is born to serve." " The language of the Vedas 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 Yedic 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 Persian inscriptions." ' " It has long been looked upon as settled beyond dispute that the present possessoi's 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 Vedas show them as still only upon the threshold of their promised land, on the In- ' Aprathah, Gen. xxxv. 19. " See Strabo, xi. ; TTniversal Hist. Persian and Median names, passim. ' Prof. Wm. D. Whitney, in the Journ. of the Am. Oriental Soc. iii. 296, 297. 326 SFIEIT-HISTOEY OF MAN. 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 Ganges.'" The ring of the Magi is found in India ; also the 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), Aditya (Adad, Adat, Tat, Taaut^ Tot, Thoth), Damunas (Dominus, Daimon), Atman (Temen, Atumn-ios, Autumn-us, Adam), lama (loma, lom. Am, Euim-os, Yima); Yarun,Varuna (Avaran, 1 Maccabees, ii. 5, Paran, Perenn-a, Huperion, Hebron, Brenn-en " to bui-n"),^ Bharata (the Shachamite god Berith,° the Macedonian god Perit-ius the name of a month-deity, Huper-BEEET-aeus a Macedonian month-god, Ephrath, G-en. xxxv. 16, the Eiver Euphrates or Frat), Pramati (Pharmuthi an Egyptian month-god ; Pro- 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), Ahu (Ehoh, Ehon, Ahoh, lahoh). Ansa the Aditya (Anos, JSTuseus), Brahma (Abram, Bromius)," Hari the Sun (Har, Horus in Egypt, Arisl, Ar-es, Ar=Fire), Aryaman (Eimmon, Areimanios). " Without thee Varuna 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 ' Prof. Wm. D. Whitney, in Journ. of the Am. Oriental Soc. iii. 311. " Compare the sun-name of Brenn-us, the king ; Bariona. — Matthew, xvi. 17 " Judges, ix. 4, 46 ; EL-Berith. and Baal-Berith. * The months bore deity-names. — Kenricls, i. 2'7'7 ; Lepsius, Einleit, p. 144. ° Sanslcrit scholars derive Brahma from Brih, the verb " to strain " in prayer. BEAHMANISM AND BUDDHISM. 32T like the Persian Mithra.' Yaruna is the Sun.' Yaruna iu 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.' The sun is the eye of Yaruna, tlie wind is his breath. The God of the highest heaven (Varuna) has shown to the sun, the sea and the stars their path and has ordered the seasons." The regal Varuna 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 Erahma 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, ' Wuttke, ii. 263 ; Roth, Die Hochsten Gotter der Arischen Volker. ^ Wilson, Eigv. Sanh. ii. p. 8, § 8, note. ' Roth, Die Hochsten Gotter der Arischen Volker. ' Dunckcr, 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 (Paratnia, 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 (gakti) of the Highest Soul and its unfolding (prakriti) is the seed out of which the vis- ible world proceeds. Natujke 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 lias 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 (fiir sich), that the perceptible BEAHMANISM AND BUDDHISM. 329 ■world exists, that there is a manifold woi-ld independently- existing bj 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 " two Mimansa" seems to havje 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 Vedas, since all the passages are brought into harmony with this monotheis- tic pantheism." I hare beheld the Lord of Men with Beven sons (the seven solar rays) ; of which delightful and benevolent (deity) who is the object of our invocations 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' 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 forma of utterance. Who has seen the Primeval (Being) at the time of his being born : what is that endowed with substance which the "Unsubstantial sustains : from earth are the breath and blood, but where is the sovZ : who may repair to the sage to ask thi.i ? . . . 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- ' Duncker, ii. 162, quotes Colebrooke, &c. " Weber, Vorles. p. 21^. ' Yayu, Air. * Agni, Fire. ° Present, Past and Future. 330 SPIEIT-HISTOEY OF MAN. tion of the beautiful ever-moving (Sun) : the rays shed milk from his head, investing his form with radiance ; they have drunis up the water by the paths (by which they were poured forth).' 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 together" 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" into which the smooth-gliding, feeders on the sweet, enter and again bring forth lic/ht 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 : I 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 :* this Brahma is the supreme heaven of (holy) speech. . . . ' The sun drawing water. The rays give out and absorb water. ° The human soul and the Great Soul of the world. ' The sun. * 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 tlio priests and the singers. They have seen thy doings, God 1 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. — Pg. Ixviii. 24, 25. The Persians called the Sun " the Swift Horse," " the Eye of Ahura-Mazda." — Duncker, ii. 357 ; Spiegel's Vendidad, iii. 5. BEAHMANISM 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 npper (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, Varnna, 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.' 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) ; Varuna is Jatavedas : Mitra is the ministering priest : Damunas is the agitator (Vayu) : Mitra (is the associate) of rivers and mountains.'' 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 invoke to become our friend, Indra, who is attended by the Maruts ; whose great power (pervades) heaven and earth, in whose service Varuna aud Surya are steadfast, and whose command the rivers obey. May we continue in the favor of Vaiswanara, 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. yjfb.0 Agni amongst men is thy kinsman,? Who is worthy to offer thee sacrifice ? Who indeed art thou, and where dost thou abide ? ^ Above all spirits reaches Agni upon eartli, in the air, 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 ' Wilson, Transl. Rigv. Sanhita, ii. pp. 125-144. ' Mitra, Agni, Varuna, are all one.— Wilson, Eigv. ii. 332. ' Wilson, i. 263, 261, 254, 198. 332 SPIEIT-mSTOET OF MAN. feeling of offering (Opfergefuhl) 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 Yedic Pramati, the think- ing, time-measuring Fire-light upon the altar, is, like the Greek Fire-spirit Prometheus, the civilizationsprinciple 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 issue the words and the rhythm, from his body break forth the objects of Nature and are distrib- 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 the Senses fills all Space and is every thing.' ' Baron v. Eckstein, Weber, Ind. Studien, ii. S'TB-STg. BEAHMANISM AND BUDDHISM. 333 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, Eigv. i. 119. The Sun is tte Soul of all that is fixed or movable.' There is only one single Deity, the Great Spirit (Mahan Atma the Great Soul) ; this is also named Sun, for he is tlie " Sj)irit" of all beings." " The Vedas 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." ' 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 godwise. — Mah^narayana-Upanishad.* The Spirit is One and Everlasting ! = 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." God is concealed in all things ; whoever recognizes Him as the only 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 Spirit, as large as the thumb, dwells always in the heart of men, and makes itself known through the heart, the will and thought. Kaivalya-TJpanishad, 7-9.' " There are, here and there, prayers especially to Qiva which in religious fervor and childlilce trust can be coniidently placed by the side of the best hymns of the Christian Church : but their number is in truth very small." " ' Wuttke, ii. 262. " Ibid. ii. 254. ' Jancigny, Inde, 172 ; Allen's India, 368. * Weber, Ind. Stud. ii. 80, 81. ^ Sankhara, Atma-Bodha, 86, 38, 39, 60, 64 ; in Wuttke, ii. 259. ' Wuttke, ii. 324. ' Wuttke, ii. 328. ' Weber, Akad. Vorlesungen. 334 spmiT-i-iisTOEY or man. " The beginnings of philosophical speculation go back to a very high antiquity. As early as the Samhita of the Kik Veda, 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. Tlie 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 Yedic texts with tolerable certainty. In the older passages it is everywhere said that the worlds 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- sumed the existence of unintelligent souls' (or living atoms') and adopted abstract Existence in place of Matter. The Chi- ' Weber, Vorlesungen, 210, 211. = Duncker, ii. 1Y8, 183 ; St. Hilaire, Bouddhisrae, 194; Cousin, Hist. Mod. Phil. i. 374. 'Ind. Stud. ii. 376. BBAHMANISM AND BUDDHISM. 335 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 eide, 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" is a self-ceeating 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 " 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 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 Pbinciples 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 PEOGENT 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 ' Duncker, ii. 165. ' K. 0. Miiller, 247, 248. 'Duncker, ii. 164, 165. 336 SPIEIT-IIISTOET OF MAN. Soul Brahma, in the Hindu Philosophy.' In the Baby- lonian Philosophy the life-influence comes from the Most High to lao who pours it out (as Creator) oyer the world.' 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 Principles, namely Mat- 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. TJieir idea was that the Creation is only a deception and the transcendent Brahman alone the Reality ; but without personal existence. " The Brahman' has two forms, the formed and the formless" (the world and God).* 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 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- ' The Greska considered the soul to be breath or air. — ^K. 0. Miiller, 249. See above, pp. 152-155. ' Movers, 553-556. = In the neuter gender. * Wuttke, ii. 264. ' Wuttke, ii. 265, 287, 299, 803. BEAHMANISM AND BUDDHISM. 337' cal writings are said to have been favorably received by the Brahmans. The philosophy of Strato of Lampsacus, B. 0. 286, resembles Buddhistic notions. According to him, what is called God, Intelligence and Divine Power is noth- ing else than the power of nature depeived of all con- sciousness OF ITSELF. The school of Leucippus and Democ- 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 eteenal or rather indeteeminable SUBSTANCE which he called the infinite (to aireipov). The Buddhists held that Swabhava (self-immanent substance) preceded every thing else.' The Buddhists assert that Swabhava (literally " its own existence" from Bhava, exist- 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 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- sciousness 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." "W"e have thus reached the point of union between all the old philosophies and religions from four to six centuries ' Bhava means existence, Abhava non-existence. Swa-bhab means particular constitution, disposition, quality or nature. — Wilkins, note to Bhagavatgita. ' La Chine, ii. 354. ' Cousin's lectures, i. 376, 377. 22 338 6PIEIT-HIST0ET OF MAN. before Christ — the culminationspoint of a' prior civilization. It is " simple abstract Existence" as the " First Cause " 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 Hesiod (?) that Chaos was the first Existence, or with Anaximander that " the boundless " {to airei^ov) was the original substance from which all things arose and to which they return ; or with Hei'aclitus 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 Spntrr 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 woeld 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 ' De Wette, Bibl. Dogm. L p. 122. ERAHMANISM AND BUDDHISM. 339 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 aouteness as unreality, which is the fetter of Being (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 uudiscerned, but making this world discernible, with five elements and other principles, resplendent with brilliance the most piire appeared dispelling the darkness. 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, wliom 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 ia, by the im- perceptible Cause, eternal, who really exists and to our perceptions does not exist, has been produced the Divine Male (Purusha) 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. " 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. In the Beginning this All was non-existing. "That""' was existing; it changed itself, it became an egg. 'This lay a year, it split ; the two sheila 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.* Divine, without form is the " Spirit" (Purusha), pervading the internal and . external of beings, unborn, without breath, without heart (ifanas), shining elevated above the highest and unalterable. Out of him comes the Breath of Life, the mind and all senses. — Mundaka-TJpanishad." According to a very ancient Hindu legend, Yaruna, ' " The Earth. . . . Thou coveredst it with the Deep as with a garment."— Ps. 104. ° Wuttke, Geschichte des Heidenth. ii. 282. ' Laws of Menu, by Jones, Pauthier, Haughton. •■ The One Existence, '; It." » Weber, Ind. Stud. i. 261 ; Wuttke, ii. 293. " Wuttke, ii. 294. 3,40 SPIEIT-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 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 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 Yaicja caste, and from his feet the Sudras, the caste ordained to serve. The gods issue from Brahma and are sparks of the Soul of the world, although stronger than the souls of men. The Brahmans had made their doctrine succeed mainly through 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 to the elephant or the Sudra caste up to the Brah- man caste, pass ages in some one or other of the numerous 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-, migi-ation 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, ' Weber, D. M. G. ix. 242. " Duncker, ii. 69. = Ibid. ii. 118. BEAHMANISM AND BUDDHISM. 341 from that of an insect through many other existences until it at last entered the body of a pious Brahman and thence 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 ! For 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 is attained. In 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. Tlie Sankhya sect declared the realitj'- 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- tuee" 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 veiy 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. ITie Spirit is freed by acknowledging that it is not JSTature. This conception of its own independence is the redemption according to Kapila. Thus instead of the philosophy of 342 SPIEIT-HISTOEY OF MiN. Brahma andtlie deceptive world of appearances, the Sankhya system gives us the " self " and Matter. Instead of the One Intelligent Principle without Matter, we have tlie 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." N0THIN& 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 ; " ' 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 iive Ele- ments (Fire, Water, Earth, Air, Aether) with Matter and Body." "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, ' Duncber, ii. 182 ; Burnouf, 488-509. " Duncker, ii. ITS. BEAHMANISM AND BUDDHISM. 3^3 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 pkirality of causes can be brought forth only at a single time, because God, the Source of defined acts of will, is one and indivisible ; we must also confess that the world is created at one time. But the sons of the (Jakja (Buddha) hold fast to the principle that the course of the world has had lio Beginning." ' The oldest and purest philosophical school of the Buddhists, the Suabhavikas, which is related to the Sutras as the Vedanta is to the Vedas, 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 I'ests, 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 > Wuttke, ii. 62,1, 528 ; Burnouf, 117, 119, Note 2. 344 SPIEIT-HISTOEY OF MAH. the world and should be prayed to. The emanation of the ■world out of Brahma passed already in the old time for one of the greatest en-ors." All becomes at last as it was in the Beginning, " the great rest of lifothing." ' " The highest symbol of the All are the prayer-wheels put in motion by wind or water." ' 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 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 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 davs. " Thou art not yet on the path purified !" He asked a second, and this one says : About 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 allowed that the last possessed the right knowledge." The Buddha-doctrine is called the doctrine " of the noth- ingness of the All," " the inspiring doctrine of the void."' Only one feeling befits the pious Wise, the feeling of un- ' Wuttke, ii. 528. ' Ibid. ii. 570. ' Ibid. 526. * Ibid. ii. 580, 532. » Wuttlse, 536. « Ibid. 636. ' Ibid. ii. 585. BEAHMANISM AND BUDDHISM. 345 speakable grief.' ISTothing exists but individual spirits and 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 Void. 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- tained, nirvana (freedom from thought) Js 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 unpunisheid, no good deed unre- warded. Prom 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 individual existence ceases. Nirvana, Extinction, is reached.^ The origin (Entstehung) of every existence is caused 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 despise it, and place ourselves in such a position that we ' Wuttke, ii. 542. = Duncker, ii. 183. » Ibid. 183, 184. The impermanence of Matter, the existence of suffering in all thinga, the annihilation of the thinking spirit. — Neve, 24 ; Lotus, p. 372. * Weber, ilber den Buddhismus, p. 48. 346 spiErr-HisTOEY of man. may live above its agitations and secure its cessation. Tliere 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 sofier for their crimes or be rewarded for their virtues. The soul in its own nature is pure and composed of happiness and M'isdom. 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.* The universe is created by the works of its inhabitants ; it is their effect ; and if, by an impossibility, there had not been any guilty, there would not have been hells and places 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 Qramana . . . to nirvana." Nirvana is complete annihilation.' Some Buddhists (400 years after Christ) rendered a worship to the " Perfec- tion of "Wisdom." * Swabhavikas or " naturalists" are veri- table atheists, who say that all things, the gods as well as ■ Eastern Monachism, 291, 292. = St. Hilaire, 187 ; quotes Lotus de la bonne loi, 835, Burnouf. " Burnouf, Introduction, 110. * Ibid. 113. BEAHMANISM AND BrDDHISM. g47 men, are born from SwabhSva or their own nature." No- where is Qakyamuui (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.' The docti-ine 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 after the tenth century after Christ.' There is no trace of it in the Chinese Buddhistic writings — and its philosophical sister, the school of the Aigvarikas, who assume an abstract, spiritual God Adibuddha, but deny him the government and control of the world, ascribe to Nature a life and devel- opment independent of him.* It has been remarked that, about the fom-th 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 life and an ardent longing for a condition of 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 starts from the conviction that the earth is 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. ' Burnouf, Introduction, 118. ' Ibid. 119. ' Wuttke, ii. 529 ; Bur- nouf, 111, 119, note 2. * Ibid. ; Burnouf, 442. 34:8 SPIEIT-HI8T0EY OF IIAH', 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 staff as he slowly proceeded along the road. The prince in- quired " Shall I become thus old and decrepid ?" and he was told that it was a state at which all beings must arrive. The prince now saw that life is not to be desired if all must thus 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 his gentleness and humility, contrasted with the 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- rality is founded less on love than on human misery. He 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. Tlie BEAHMANISM AND BUDDHISM. 349 body is to be regarded only according to the spirit that 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 all ; even the lowest and most abject classes can be freed from the necessity of rebirth.' The soul, the intellectual basis, can 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 I^othingness. 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 into the stream of successive existence, for the benefit of the three worlds.' The fearful night of error is taken from the soul, the sun of knowledge has aiisen, the gates of the false ways which lead to the existences filled with misery are closed : I am ' Duncker, ii. 191. ' Ibid. 183. ' Spence Hardy, Manual of Buddhism, p. 98. 350 SPIEIT-HISTOET OF MAN. ON THE OTHEE SHOEE, 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 wiU not again be bom, I am freed, I shall see no more existence after this ! ' ' Burnouf, Intr. pp. 462, 510 ; in Duncker, ii. 184. CHAPTEE XIII. THE WOKLD-EELIGIOlfS. Omnia pauUatim tabesoere, et ire Ad scopulum spatio aetatis defessa vetuato. Lucretius, ii. IIYO. 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 ! Faulus. 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. ]S"o 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" (atin) 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 apeieon, the Buddhist's non-ex- istence and the Chinese tao, as analogous ideas. The Baddhist Swabhava is not a person ; neither was the Tao, nor the Babylonian One Peinoiple or the ttniveese, nor the Egyptian Unknown Daekness. 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 352 8PIEIT-HIST0KY OF MAN. source it approaches Darkness ; and Matter, whicli is the 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- 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-boph manifested himself, in the Beginning, in One First Prin- ciple or Cause, the " Peotottpe 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 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. Shis, mistakes, diseases, must be atoned for as in Egypt by offerings. Pigeons, meat, grain, wine and salt must all be oflFered 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 Zendavesta. Innumerable sects existed, and all sorts of doctrines came from Greece Babylon, Persia, India and Egypt to infiuence 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 Eesurrection. "Philo imagined an eternal atonement already made ' Munk's Palestine, p. 523. = Duncker, ii. 68. ' Munk, 623. 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 WOELD-EELIGIONS. 353 and eternally being made by the Logos.' This Jewish- Heathten philosophy of religion was carried into practice by the-Therapentae, the servants of Ood, 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 conn- try on Lake Moeris, not far from Alexandria, shut up in cloister-like cells {aefiveia, fj.ovaar'^pia) and devoted to the 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 Eed Sea, or, according to their allegorical exegesis, of the release of the Spirit from the bonds of sensei These Jewish ascetics re- garded ' t/ie sensibW as intrinsically evil, and the tody as a prison of the soul. Consequently the aim of the wise man was outward mortification. The ascetic death was the birth 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 pracr tical virtues, to temperance and labor. They divided the day between prayer, ablutions, labor and repasts in common. No profane word was uttered before the Sun rose, which they saluted every morning with prayers after the ancicQt 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 down in the most profound silence. Each received a piece of » Schaff, Hist. Apost. Church, 180. = Ibid. 181. 23 354 BPIEIT-HISTOET OF MAN. bread and a dish with one mess. Before and after the meal a priest pronounced a prayer. Before returning tcr 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.' Yea and nay were with them a suflB[cient guaranty of veracity.' Let your word be yea yea, nay nay ; for what is more than these comes of eril !— Matthew, r. 37. The Essenes like the Buddhists lived in associations or monasteries and genei-ally 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 qleaving 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, 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 administrators was held in common and belonged to all : and there were no rich and no poor. John the Baptist was apparently a stricter sort of Essenc* ' Munk's Palestine, 515, 516. ' Schaff, 175. ' According to an Orphic notion more than once alluded to by Plato, human souls are punished by being confined in the body. — K. 0. MuUer, 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. * Milman, Hist. Christ, p. 11; Munk's Palestine, 615-519; Josephus, Wars of the Jews, ii. ch. 8. THE WOELD-EELIGIONS. 355 " The Phoenicians, who were Canaanites, worshipped the Sun, Moon and Stars two thousand years before Christ, and practised Magianisni." 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.' They fought from heaven, the Stars from their courses contended with Siaara! — Judges, v. 20. " Even the Jehova-religion did not entirely throw off this aspect, but only made it subordinate to its scheme ; and the One God appears as the Kuler of the heavenly host." The Stars were always considered living divine natures and Powers of heaven.'' And a fourth is Uke 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, Ixxxix. 6. And all the host of heaven shall be dissolved and the heavens shaU 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.' 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 fkom the East had seen his star in the east ! Matthew, ii. 1, 2, 1, 9. Christ says that they who rose from the dead were as angels ' Gesenius Jesaia, ii. 529. " Ibid ; Daniel, iv. 32 (35), 13, 17 ; Job, xv. ; iv. ; xxxviii. ; xxv. ; Matthew, xxiv. 29 ; Coloss. i. 16. ' Seyffarth, Theolog. Schriften, p. 3, ff. 356 BPIEIT-mSTOKT OF MAN. in heaven. The idea of the Kesurrection 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. " Qaoshyang, 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 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 irorld. — ^Matthew, xxt. 34. For the world hastes fast to pass away. — 2 Esdras, ir. 26. For the etil 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 or THE FIRST and the beginning of the one that follows ? Esau is the end of the world and lacob is the beginning of the one that FOLLOWS. — 2 Esdras, vi. 1, 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, 82; quotes Journal Asiatique, 1840, T. X.; Zeitschr. derD. M. G. p. 360, ff; Theopompus; Diog. Laert. prooem. sec. 9. THE WOELD-EELIGIONS. 357 John the Baptist and Christ both taught that the end of the WOELD was approaching." 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, xivi. 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, six. 12. We have heard out of " the Law" that Christ abides till the End of the world. — Johu, 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 Inay be sought for among tlie 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- 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 May, according to the Julian reckoning, on a Saturday, being at the sd,me time the vernal equinox. The day on which Christ rose from the dead was the same on which the creation of the world was completed.'" The Egyptians had a chronology based ' Matthew, iii. ; x. ; John, vi. 40, 51. " Italie Ancienne, ii. Sil. ' Seyfiarth's Lectures, Evang. Review, p. 43. 358 gpiErr-HisTOEY 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' 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 : Kepent, for the kingdom of beaten is at hand ! And immediately after his la^tism lyy John, From that time Jesus began to preach and to say : Eepcnt, for the kingdom 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 tet 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, xziv. 3. The Egyptian theory of a Creation lasting six thousand 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 ' According to Seyffarth, Theol. Schriftcn dor alten Aegypter, p. 108. » Matthew, iv. 17. ' Seyffarth's Lectures, p. 48. THE WOELD-EELIGIONS. 359 would no longer require nourishnaent, 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 tmiform, 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 in the fourth century before Christ." The Babylonian and Persian doctrine of the End of the world is proclaimed by the prophet Daniel." " It was universally believed that the End of the world and the kingdom of heaven were at liand. The near approach of this wonderful event had been pre- dicted by the apostles.'" I know that he will rise again in the Resurrection at the iast day. John, xi. 24. Clangor tubae per quaternas Terrae plagas coneinens ViTOS una mortuosque Christo ciet obviam. Diea irae, dies ilia Solvet seclum in laTilla Teste David, cum Sibylla. Tuba, mirum spargens sonum Per sepulcra regionum, Coget omnes ante thronum. ' Duncker, ii. Z8l, 388 ; Plutarch, de Is. c. xlvi. xlvii. ; Vend. XTiii. 110. ' Daniel, ix. 26, 26, 21. ^ Gibbon, i. 411. 360 SPIEIT-HISTOEY OF MAK. Judex ergo quum sedebit, Quidquid latet apparebit, Nil inultum remanebit ! I udicii fuerit cum signum, terra madebit. E coelo veniet Princeps per Baecla futurus. S cilicet, ut carnem praesens, et judicet orbem. mnis homo huuo fidusque Deura, iufidusque videbit, XJ na cum Sanctis Excelsum fine sub aevi, IS apKO(p6poy. Vvxas ayf^punuv $-fifiaTi KpiveZ Eruthraea Sibylla-' 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 faculty," "the enlightenment of the people."" Near five hundred before Christ, Lao-Tseu • said : Embracing all be- ings in one common afifection, one is just, equitable towards 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 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. " Boissard, De Divinatione, &o., p. 206. ' La Chine, 184, 185. • Tao-te-king, § 16 ; La Chine, i. 116. * Munk, 486. THE "WOELD-EELIGIONS. 361 Judge not. Forgive. Do good to them that hate you, 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 tLe 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 yon," 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 Eabbis. " Joseph de Voisin, in his notes to the Pugio fidei of Raymond Martin has collected numerous sentences of the ancient doctors of the synagogue which offer parallels to the discourses of Jesus.'" The New Testament and Buddha's teachings both pro- claim the vanity of worldly things. Verily I eay 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 eyerlasting. 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, traits Schabb'ath, fol. 31, a. quoted by Munk. 362 SPIEIT-HISTOET OF MAN. 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 it came to pass that the poor man died and was carried by the angels 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 reoeiye thy good things and in hke wise Lazarus evil things ; but rum he is comforted and thou art tormented. — Luke, xvi. The ]S"ew 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 bom of the " Spirit" is "Spirit."— John, iii. 6. And the KURios is the " Spirit" ! — 2 Cor. iii. IT. 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! — Eom. xi. 16. death, where is thy sting: death, where is thy victory! 1 Cor. XT. 68. 1 heard a voice from heaven saying. Write, Blessed are the dead who die in KuRios, from henceforth : Tea, says the Spirit, that they may rest from their labors ! — Eev. xiv. 13. Out of Sion the Deliverer shall come ! — Rom. xi. 26. A Savior who is Christus KuRios! — Luke, ii. 11. Yeni Eedemptor gentium, Ostende partum Virginis. Miretur omne seculum, Tahs decet partus Deum. Non ex virili semine, Sed mystico spiramine Verbum Dei factum est caro Fructusque ventria floruit. Alvus tumescit Virginis, Claustra pudoris permanent, Vexilla virtutum micant, . Versatur in templo Deus : THE WOKLD-EELIGIONS. 863 Procedens de tlialamo suo, Pudoris aula regia, Geminae Gigas subatantiae Alacris ut currat viam. Egressus ejus a Patre, Eegressus ejus ad Patrem ; Excursus usque ad Inferos, Eecursus ad sedem Dei. Corde uatus ex Parentis Ante mundi exordium. Esaias quae cecinit Completa sunt in Virgine Enixa est puerpera, Queni Gabriel praedixerat. Adam Tetua quod polluit, Adam ITotus boo abluit : Jam nata lux et salus, Fugata nox et Ticta mors : Yenite gentes, credite, Deum Maria protulit. Gloria tibi Domine Qui natua ea de Virgine !' 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 actions and confess your faults." ' " In the midst of oppressed peoples he showed how the imavoidable evils could be patiently borne, how they could be mitigated by mutual help." ' 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.* 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." ' Rambaob, Anthol. i. ' Bournouf, p. 170 ; Duncker, ii. 202 ; St. Hilaire, p. 144. ' Duncker, ii. 192. ' Ibid. 193. 364 SPIEIT-mSTOET OF MAK. Salvation and redemption are come for all. " My law is a law of grace for all." ' The people were deeply impressed 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 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 whicli are but transitory ; and execution from this foul body wliich yet dies." ' Not one's own misfortune but that of our fellow-men is a ground of sadness. Conti'ol 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 of all men.* If one has committed a sin in word, thought or deed, let him repent and confess before his companions in the faith, and before those who have attained ahigher grade of holiness.' 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 ' Duncker, ii. 191 ; Wuttke, ii. 683. ' Duncker, ii. 190. ' Ibid. 18Y. ' Ibid. » Duncker, ii. 188. THE WOELD-EELIGIONS. 365 the continuance of existence is ignorance, from wliich merit and demerit are produced, wlience 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 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 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 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 r ' Eastern Monachism, p. 5. " Kere, p. 24. 366 SPIEIT-HJSTOKY OF MAN. intelligence. On the Nepalese pictures of Buddha a vast luminous circle surrounds his head ! ' The womb that bears a Budha is like a casket in which a relic is placed ; no other being can be conceived in the 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 B6dhisat (Buddha as claimant for the Budhaship before birth) was lying in her body as the infant lies in the womb of its 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 G6tama Budha, Sudhodana, reigned at Kapilavastu, on the borders of ISTepaul ; and in a garden near that city the future sage was born, B. 0. 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- 'Neve, 29, note 2. 'Manual of Buddhism, 142,143 ; see Sale's Koran, il. 125. THE WOELD-BELIGIONS. 367 claimed, Aggo hamasmi lokassa ; jettho hamasmi lokassa ; settho hamasmi 16kassa ; ayamantimajafi ; natthidani pun- 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 five months old, he sat in the air without any support at a ploughing festiral.' " The wonders that he performed were of the most marvellous description : but in those days the possession of supernatural power was a comjnon 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 sim." He died at the age of eighty years and his relics were preserved and be- 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 creatui-e 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 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 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 refer would have no power to charm 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 . ' Eastern Monachism, p. 2. ' Ibid. 4. " Manual of Buddhism, 252. * Ibid. 321. See Wuttke, ii. 566. 368 SPIKIT-HISTOET OF MATT. 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 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." 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 void.'" All phenomenon is void ; no phenomenon has substance proper. Lalitavistara. Within is the void ; without is the void. The personality is itself without 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 ABE FOKGivEN 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 : Thou wast altogether horn m sins, and dost thou teach ns !* The doctrine of the disciples is analogous to the " Meeit Aip) Demerit" of the Buddhists ; for the sick recovered if their sins wereforgi/ven. The Pharisees believed in transmigra- ' Hardy, Manual of Buddhism, 160. ' Duncker, ii. I'ZB. = Ibid. 183. ■• John, ix. 34. THE WOKLD-KELIGIONS. 369 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.'' The Egyptians and the Pharisees believed in superior beings or angels between the Divinity and men.' 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 sonls of wicked men who after their death come some- times to' torment the living. In the New Testament and in 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 dempns 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.* 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- serts are conveyed to the gods." Plato attributes to the deities of Olympus and heaven all which is fortunate, and all that is sinister to the demons." The New Testament holds that insanity, epilepsy, &c. were " being possessed of a devil." This is the Hindu doctrine.' Luke mentions dumb demons.* ' Gibbon's Rome, iv. 385. ' John, ix. 2 ; Munb, 612, B21, 522. ' Munk's Palestine, p. 513 ; Seyffarth, Theolog. Schr. p. 2. * Munk, 613. ' Apuleius, Eel. of Socrates. ° Plut. de Iside, xxvi. ' Allen's India, 382. " Luke, xi. 14 ; Matthew, ix, 24 370 SPIEIT-HISTOET OF MAIT. Some mighty demon came so that he had not his right senses. Aeschylus, Persians, '725. 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 I — ^Euripides, Phcenissae, 888. A legion of devils are in one man, and depart from him into 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- 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 left all his goods and become an 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 to endure from them the greatest insults and injuries. Purna answered : Then I will hold them still for 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!" IsTow then they are dear good people because they do not rob me of my Hfe. " 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 PArna," said Buddha, " thyself redeem- ed, redeem them. Thyself saved and consoled, save and console them. Lead thou, thyself perfected, them to per- fection." As Pih-na really succeeded by his invincible ' The swine was Typhon's emblem. ' Hardy, Manual, pp. 158, Vl*l, 120, 121. THE tVOELD-EELIGIONS. 371 mildness in converting the savages, this instance explains also the fruits which the Buddhist missions generally have had afterwards.' After Buddha's death, there were three famous councils of the Buddhist Church. The first was summoned by his disciple Ka§japa under the protection of Agata§atru, king of Magadha, in the chief city Eadshagriha, to collect and write down from memory Buddha's teachings. One hundred and ten years after Buddha's death Eevata summoned a second council at the new capital of Magadha, Pataliputra, which, the legend says, was attended by a million bhikshu (monks). Eevata 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 Agoka of Magadha, about 250 before Christ, the Buddhist canon was a third time purified and settled." Fa Hian states that, at the time of his visit to Ceylon, in the beginning of the fourth century after Christ, there were 6000 ecclesiastics in one of the monasteries at Anuradha- pura, and that upon a mountain not far distant 2,000 priests 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; but the Buddhist miracles far outnumber the Clu-istian." Buddhist worship,which was, originally, mere worship of his image and relics, regard to his memory, later a woi-ship 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 ■ Weber, Uber den Buddhismus, p. 64. " Duncker, ii. I9l, 198, 199. ' Spence Hardy, Eastera MonacMsm, 310. ■* Manual of Buddhism, passim ; Neve, 17. 372 SPIEIT-raSTOET OF MAN. . peculiarities, have so much resemblance t,o 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. 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 probablie that Judaea, with its knowledge of Babylon and Persia, 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- 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 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- 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 tmtil the fifth or sixth century. The pa- ' Weber, Akad. Vorlea. p. 267. " Weber, TJeber den Buddhismus, pp. 64, 68, ff. 1 Ibid. * Wuttke, ii. 590, quotes Foue^Koue-Ki, t. Abel Romusat, pp. 41, 44. THE W0KLD-EELIGI0N8. 373 triarcli of the Indian Buddhists in the year 495 of our era transferred his seat to China, and the succession was no longer continued in Jndia.' 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- lions." But notwithstanding their numbers they have far less liberality than the Christians, for these have established numerotis missions for their conversion, while neither Buddh- ists nor Brahmans have reciprocated the attention. The Buddhist literature is very considerable. The sacred religious wiitings 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 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 ; the old man among the BSuddhas and the babe : from the bridge of Kama ° 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- 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 Crishna (in accordance with their idea that all ' Journ. Am. Orient. Soc. i. 129. ' Jancigny, Japon, 148. = Wuttke, ii. 522 ; quotes Burnouf, pp. 136, 43, 45, 578 ; Spiegel, in d. AUg. Monatsach. Halle, 1852, p. 552, &c. ■'Spiegel, Vend. 30; Milman, Hist. Chr. 218. ° Journ. Am. Orient. Soc. i. 129. ° The strait between the continent and Ceylon.— Am. Orient. Soc. i. 129. ' Fa Hian, Ibid. p. 130. 374 SPIEIT-HISTOEY OF MAN. things emanate out of the One Being) as the Soul of the world. Crishna is the Buddha of the Brahman schools,' 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." 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 fii'st 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 Vishnu 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 of heaven and earth.' Krishna's name has not yet been found in the oldest sutra.* Mahomet based his religion on Judaism and Chi-istian- ity. He drew from both, regal-ding Moses and Christ as divinely inspired teachers of former times. He enjoined charity, abstinence, temperance and bravery. The injunc- tion of self-denial is common to Buddhism, Mahometanism, and Christianity. When asked by the young man, " What ' Wuttke, ii. 339. " Bhagavatgita. » Wuttke, ii. 264, 329. * Lassen, Ind. Alt. p. '786. THE W0ELD-EELIGI0N8. SYS eliall I do 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. JSTature, 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 adapting them 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 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 &d Vishnu-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 ' American Encycl. Art. Koran. 376 SPIEIT-mSTOEY OF MAN. 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 Chi-istians 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 THE W0ELD-EELI6I0NS. 377 Hindu religion. Now these opinions and suggestions are chiefly remarkable as exhibiting the state of the native mind. . . . The writer of these articles was a respectable 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 haying 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 nation." ' ' Allen's India, 884. NOTES. p. 12. The Mazzaroth. 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. Munk says the Mazzaloth are the constellations of the Zodiac. Munk, Palestine, p. 91. The Septuagint identifies Mazouroth with the Hebrew Mazzaloth, '• the houses " or constellations in the Zodiac. 2 Kings, xxiii. 5. B. 0. 285. Wilt thou bind together the delights of Kimah, Or the trailing bonds of Ohesil wilt thou loose, Wilt thou lead forth Massaeoth in his time, And AisH WITH HIS sons wUt 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- 380 SPIEIT-HISTOEY OV MAS. 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 UNCEBATED NOE INCOBETJPTIBLE, 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 Gekat Beae) . . . ; but that the inhabitants of Thebais (in Egypt) begaed no GOD AS MOETAi,, 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 nar tions and families of men seized with the reverence poe the gods; who have left nothing undone to bring down from heaven to earth so 6EBAT NAMES, and uuscttle 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, haVinjg sailed to the neither born nor being anywhere on earth Pagchooi and TrifuUoi, channed upon ! Truly great exploits of Semiramis are hymned among Assyrians ; but the great (deeds) of Sesostris 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-es : but Ki>ros 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- phon and Osiris and Isis are neither sufferings of gods nor of men, but of great daemons whom both Plato and Pythagoras and "Xenocrates and Ohrysippus, following the old theologians, say are more robust than men, and far surpass in power pur 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 ApoUon, 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, 'home 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 382 SPIKIT-HISTOET OF MAN. this mode of treating the subject of the diTinities first sprung up in Phoenicia. The travesty of the Oadmus-my th which Buhemerus 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 Eiruo (Luna) was equally balanced ; common to both Deus and Typhon. — Nonnus, ii. 475. One might perhaps say that Noah (Bnuo) was the Man in the moon. Compare p. 219 above; NAHaliel, Numb. xxi. 19 ; Nahsou, 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 (AisActiZfjpius, 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 lime : . . . 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 : Prom 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. 0. 500—600 ?) My soul drew near unto death, my life was near to Hades below ! Ecclesiasticus, Ii. 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 ! 1 Cor. XV. 51, 52. NOTES. 383 Pp. 216, 218, 200, 206—209. HsRcuLes (the Sun) who has gone out from the chambers of earth Leaving the nether house of Plouton ! Euripides, Here. Pur. 807, 808. Dates. Aeschylus, horn B. C. 525. Sophocles, B. 0. 495. Euripides, B. 0. 480. Plato, born about 429, B. C. Philo of Alexandria, contempora- 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 Deuw, 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, Eesurgenti domino Conresurgunt omnia. Elementa serviunt Et auctoris sentiunt Quanta sint soUemnia. Coelum fit serenius Bt 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, 384 SPIEIT-HISTOET OF MAW. 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 ; Kev. xiv. 4. P. 252. Antiphona de Maeia Virgine. Alma Redemptoris Mater, quae perria coeli Porta manes et Stella maris .... 11th century. Eambach, i. 230. Ave maris Stella, Dei Mater alma Atque semper Viego, Felix coeli porta. 10th century. Rambach, i. 219. Save those who hope in thee. Mother of the never-setting Siw, 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 ; 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, Tbeitas divina Deits 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 Btym. 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, 68. Pp. 186, 187, 188. These (Ohaldaeans) 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. Ixxxiii. 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, 815. The Bgyptian-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, Eelig. 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 ; xlviii. 7. 25 386 SflEIT-HISTOETOF MAN. Pp. 276, 286, 321. And at that time came lahosha and cut off the Anaki from the moun- tains, from Habaron, from Dabar, from Anab. — Josh. si. 21. The Anaki (were) there, and the cities great and fenced. Joshua, xir. 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. Lxviii. 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. 1. 282. Mar " the Lord " in Syriac. —1 Cor. xvi. 22, Dr. Orus6 ; Movers, 28, 663. P. 284; p. 291. Amon, Anan, lohanan, ^asad-lAH, Anani, Assir, SAN-azar, Paxez, JSalah, Jabaz, Aharhel, JSathath, Alah, Ar, Saraph, /amin, larib, Azam, AsAN, Ahi, Guni, Baal, Baki, Ahitob, Zadok, Ethan, Kadash (Kedesh) Rimmon, iTilen, Sukok, Bari, Arad, Adar, Elam, Eliel, Sh-ASHAK, N-OHah, Nah-ash, Kapha, Uzal, Ebal, Salma, Abida, Bela, Baor, Siisham. JTadad and Bedad, Aliah, Teman, Baal-hanan, Oarami, TJri, Aram, Bam, Boaz, Attai, laho, Zaza, 7ada, Ah-aban, Akar, Salaz, 5'-Trsi the ARcnite are single or compounded Sun-names. The land of Aos (Aus), Job, i. Thy Bali thy Asi (Osi, 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 (ShaUum), Alah, laho, Basha, Adon-Iaho, Sol-Amfls/j, Saul, Dod (Dvd), Abas-Alom, king Tai, Agag, Abadon, Elon, Aphthah (Ptah) or /ephthah, Arab or Oreb ' 1 Chron. the first six chapters; 1 Esdras, v. SO; 2 Sam. xvii. 6. NOTES. 387 (larib, Eab), Zeb, Zebul, Agalon (Bglon), Og, Atabal king of the Sido- nians, 1 Kings, xvi. 31 ; and kings Tab-Rimmon, fi'-azion, 1 Kings, xv. 18 ; Aluattes or Haluattes, king of Lun-ia^ Adod, a Phoenician king-nam« and deity-name mentioned in Sanchoniathon, are Sun-names. And Bala son of Azaz son of Shemu (Samo) son of loal : he dwelling in Arar (city of Aroer=Horus) even unto Nabo (Nebo) and Bal-Maon. 1 Chron. v. &. Pp. 37, 77, 78, 310. But when Immortal God's imperishable angels, Ekae, '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 of writing.' 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 D6van4gari, 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 the vowel a, and is spoken with it.' T is Ta, B Ba, K Ka. The Hebrew likewise was 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 fill up the blanks between the consonants with vowels ; and if no particular vowel is indicated, which should he take of the five vowels ? Th'e^s*, of course, since it was included m the consonant. Prof. Hein- rick Wuttke, speaking Of the Semitic-Phoenician Alphabet, says : Neither consonants nor vowels were pure, separated in their peculiarity, because to the former a short nowel was added^ to the latter a slight breathing.* ' Compare Weber, On the Semitic Origin of the Indian Alphabet, 1, 139, 149, et ipassim. ' LepsiuS, Ueber die Anordnung und Verwandschaft des . Semitischen, Indischen, Aethiopischen, Alt-Persiechen und Alt-Aegyptischen Alphabets, pp. 40, 44, 46, 47, 19. ' Ibid. 23, 24, 26. « Zeitschrift der D. M. G. xi. p. 96. 388 BPIEIT-HISTOKY OF MAN. Seyffarth, speaking of the Egyptian Hieroglyphics, says : As in Hebrew and other Semitic languages, the vowels were comnionly left out of the account.' Take for instance the Hebrew name Abimlh in Irhal. It may be read Abimalak ben Irabal, or Abemelek ben Irebel, or Abimelek ben lerobal, &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. (lerusalem), and putting in the vowel a, we have larosalam. Take alhi and alMm, and inserting a, we have Alahi and Alahim, names of Jehovah. Take ahitpl, 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 " flre." In almost all cases where Hebrew names are introduced in this work, they are to 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 \ 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. E 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. In the Hebrew, i was constantly prefixed to words beginning with a vowel. The same occurs in Egyptian words. It is also added at the end of names, as a suflix and otherwise. S softens to ah and A. 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 Awing their life in Phoenicia, and not the later added allegories of the 'Seyffarth, Chronology, 40. NOTES. 389 priests. PWlo adduces this document as proof that the gods of the Phoenician 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 AuoNis. — Movers, 200. Adonis died Sept. 23. — Movers, 211. The Wanderer Kadmus. — Nonnus, Dionys. siii. 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, 48, 83, 142, 155. Kadmah, Gen. XXV. 15. Pp. 216; 883, Hercules. The soft-footed Hours in the twelfth month brought the Adonm from ever-flowing Acheron '.—Theocritus, Id. xv. 103 ; Movers, 238. 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, Oar, 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. KcR 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, Note 11. P. 145, Ifote 2. Achab.— Movers, 179. K-okeb BAiL=the Planet Jupiter.- Mo- vers 174. iKAB-od, haCAB-od, Cup-ido, CoBad, AiGUPtah, Coptos. P. 301. The hurtful elements in Nature are emanations from the sun arid are personified in the idea of Typhon.— Movers, 160. P. 268. With IscHOT compare the name IsacaA, Gen. xi. 29. 3,90 SPIEIT-HISTOKT OF MAN- Pp. 297, 299. With lacab and Asau compare Asak and SamasL (Ishmael), Nit (Anat) and Antaeus-Typhon.— Movers, 397, 419, 232, 435, 371. Pp. 362. 389. Adoni is the Kurios (Kue,).— Psalm ii. 4, Septuagint; 20or. iii. 17; Luke ii. 11. Mar Kuni, Mar the Sun (Mer-KUR). — Movers, 522. Pp. 389, 216, 225. Thammuz and Adonis die in June. — Movers, 210. Compare the Horus-festival in Epiphi (June 25th to July 25th). The Death of Adonis was celebrated lioth in Summer and in the Autumn. Hues Attes, chi Ata, or chi Aba, Attes lives ! The ela^eiv of the Attes-worshippers in the Bacchanalia and chi Azon were in Phoeni- cia the Crt of Joy which succeeded to the sad Death-lament Hoi Adon. — Movers, 205. Semele was also called Hue (Hua). In the Mysteries they "go shouting aloud that Eca" (Eve). — Euseb. Praep. Ev. p. 62. Eusebius also mentions the Wanderin^gs of Ceres and Pro- serpine. — p. 62. Bacchus was called Buas and Huas, and Guas. — Movers, 547, Hesychius ; Scholia ad Aristoph. Aves, 583. P. 382. Aisculapins, 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 Osiris, Jove, Aesculapius. — Tacitus, Hist. iv. 84. Ka(?(o)mus who sowed the earth-born crop. — ^Euripides, Bacchae, 264. Kadmus is Thoth (Death), Taaut, Hermes. — Movers, 62, 89, 205, 519, 501, 537. Compare the names Sarp-EDON in Homer (Sarap-is), ZaccuR (Zagreus), Nehemiah, iii. 2 ; Mar-aMUTH (Mufch, 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. HuAh nin would be Ceres (Eve) Demeter. NOTES. 391 Whom a little before they had buried they say has risen.— Julius Pirmicus, 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 Resubeection op 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 Soils 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 Httas and Htjah, or Gtias and Choah, lacchos (Achos) and Ohoh (Eve, Ceres) : or Gauas (Adonis) and Ohauah (Agaua, Agave, Eve) ; or Akab (lacob), Kab, Keb (Saturn), and Ohavah (Eve), nm or nih (Eve) can be read in eiiAer way with- out the modern vowel points. nifT' (lachoh, according to Movers, p. 548) is lacchos (Bacchus), nih (Ohoh) is Eve (Ceres). P. 92. Adani or Adoni (Adni, Adonai, Atten) and Athena (Adana) would be Adonai (Jah) and Wisdom 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, 645 ; Eusebius, H. E. iii. 23 ; Plutarch, Quaest. Conv. iv. 6) and Autonoe, Danae. See p. 209 above. P. 206. For Succoth (tents T) read perhaps Saga, Siga, Sicca (Venus). — Movers, 642, 587, 597 note, 596, 14, OoTys a goddess, Cuth a place, KoTHereia, TarKAT, AdarcAxis, MelEcnET. 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 lAnibolos" named in Palmyrene inscriptions. — Movers, 434 ; Gesenius, 229 ; lar-BAS (larob), Movers, 427 ; ler-obal : year in English, iae meaning month in Egyptian. 392 SPIEIT-HISTOET OF MAN. — Seyffarth, Theol. Schr. p. 23. Ar (Ares) the flre-god Mars.— Movers, 335 ff. Ae of Moab ; Aur, the city of the fire-priests : Ar the Sun-god. P. 94. AriEL (Adoni) AriADNE (Venus-Proserpine). Abab (Adonis) -PAPHia (Venus), Phoebe (Moon), Bhava (Existence). Pharo (Mithra) ^Freia (Venus). Neb, Nabo ^Niobe. Amas, Mus AmazasA (Artemis). Stratios and ^storet. Akabar, Cabar (Cabir), Cupris (Venus). Kedar KuTHBEeia (Venus). Let the Desert and its cities cry, the villages Kadar inhabits. — Isaiah, xlii. 11. Zeus (Sios-Athama») encircled his wife (luno, 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. Adamos the son of Asi, and Asios son of HurtacMS. — ^Iliad, xiii. 759. Atumm'w, a Trojan, son of Amis-odar-M«. Atamaios. — Iliad, v. 581. Idomen-eus. — II. xvi. 317. I saw Adoni standing oa 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 Iiaios (Ed). Ada, the Babylonian Hera (Era) or Juno, was called by the Turians Iiea. — Movers, 199, quotes Hesy- chius. From the Psalms. Ihoh AlahI, vii. 2. Ihoh AooNino, viii. 10. Aliou," ix. Al, x. 11. Ihoh Al, X. 12. Ihoh Malak Aolam o AD=Iahoh is King, to time (Oulom) and bteenitt, 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 lahoh, xxxv. 6. Adoni, xxxv. 17, 22. Alahi and Adani, xxxv. 23, Ihoh Alahi, 24. Ad ani shall deride him. xxxvii. 13. Adani Alahi, xxxviii. 16. Ihoh Alahi. Ibid. 22. Adani Ihoh, Ixxi. 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 I AH OH. P. 244. Therefore, Alahim, thy Alah has anointed thee with the oil of joy before thy companions !— Ps. xIt. 8 ; Schmid & Septuagint. Pp. 242, 243, 245, 247, 362, 390. Wherefore are the nations agitated and the peoples meditating vanity 1 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 atfd cast off their cords from us 7 Dwelling in the heavens he shall laugh, Adoni shall deride them ! 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 Kadashi ! ' 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 Tkos (Turm«, Thor, Thore) were descended three illustrious SONS, Ilws, Assaracms and divine Gan-umede ! — ^11. 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. ' Eadash-BABANA (Baruna ?), a place — Joshua, xv. 3 ; Kadash, a city. — Num'bers, XX 14. Compare AKDEStis (Akadas Atys)=Mars. Compare Movers, 382. 383, 306. Kadasho means " his Sanctity." 394 SPEBIT-HISTOEY OF MAN. Pp. 80 ff, 275, 284. With Amon compare lamin and the lamini ; with lachin the Pillar- god compare lachin and the lachiui (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 ApharasaM ; with Azrael (Israel), Asriel and the Asrieli ; with Abar (Eber) Seher, compare the Heberi (Hebraioi) ; with Arad, Arod and the Arodi ; with Aran (Ouranos), Eran ; with Agni (Chon, Akan) compare Guni, the Kan-ites (Kin) and the ©unites ; with Azar, lezer and the lezeri : — 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- Ohanan, son of Akabor (Akbor, Chebar.) — Gen. xxxvi. 38. Phoenix is son both of Agenor and Canaan. 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, 188, 186, 195. Ouranos and Ge as Man-woman. — ^Movers, 147. Uranos formerly named 'BpfoEios (Adam) separated from his spouse Ge (Adama) ; which is a Euhemeristic account of a primitive union of heaven with earth, which the Bemiurg 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 Labyriiith 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 Showee wedding Danae (AriAdne) the daughter of Acrisiag, 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, Mte 3. Compare Peirith-o-m« 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 KEX adveniet per seek futurus Scilicet in came praesens ut judicet orbem, Unde Deum cernet incredulus atque fldelis. — Sibylla Erythraea. Pp. 266, 389, 381, 284, 273. Compare Sanchoniathon's Aorcus and Homer's AgrIus, 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 LiiT-as Pp. 389, 390, 268, 297, 206. PugmALioN murders Zaki, Saki (Sichaeus), the pv/re 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. 396 SPIEIT-HISTOEY OF MAK. 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 called sensible, just so this dance op soul has been named enthousiasmos on account of the communion and communication of diviner faculty : and THE pnoPHETic 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. svii. 22. Pp. 206, 209, 381. However there are some slender and obscure emanations of truth 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 'lerosolumos and loudaios (Jerusalem and Judaeus). Plut. de Iside, xxx. xxxi. MYSTEEIES AND SACKED STOEIES. 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 vrith 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 Isis, perceiving that Osiris had united himself in 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 little time a very great and very beautiful shoot, em- 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 IMMOKTALITY is lost. As soon as Isis finds herself alone she opens the ark and putting her face upon his (Osiris's) kisses him and sheds tears. She frightens to death a Boy who observes her. This is Maneeos Palaestintjs. 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 holt 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 FOUND ! Then they mix fruitful earth and water, and, commingling aromatics and incense of the costly kinds, they form a LumroRM LITTLE IMAGE J 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 bokn ! 398 SPIEIT-HISTOEY 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 Bleusinia, of Harmonia at Samothrake, of lo 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 Boae, 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 Venus, 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 6 . An^ immediately issued blood and water (Spirit) — John, xLx. 34. P. 185. The Egyptians like the Greeks make two Cupids, the common and 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 lody ; 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. 899 Pp. 213. , Proserpine is in the moon and what are connected with the moon. — Ihid. 1152. She bounds upon Pluto in Hades.— See p. 1154. The Athenians anciently called the dead Bemetreos, 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 TMmes, it is only necessary to glance at the Baby^ Ionian names which Movers (Phonizier, pp. 479, 478, 166, 341, 645) divides on this principle. Movers divides T)y names of gods the names Nabo-chodon (Achad, .4don)-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 dissyllaMa deity-names Asar, Adan, Neb, etc. If we seek to go furtlier and divide these dissyl- lables into namies. 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 ht- 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 Adah, etc. A familiarity with the names Abas and Asak or Elzek, would at once suggest a name compounded of both, namely, Bezek, Buzac-j«m. Abas, Buz (Bushi, lebus) 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 Ahi or Ina (the Sun) would make Sis-inn-es, or, differently, As-isinn 4:00 SPIEIT-HISTOEY OF MAlf. (Asan, the Sun). lethro (Jethro) would suggest Athur, Hator, letur, Thuro, Atar (in Atar-gatis). lethro is later translated by the common language into " his excellence," or " posterity." lethro (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 (lom) 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- ielieves some of their dicta he will not follow them, but stand upon /acts 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-N-athan, lonathan, Nathan- Ael, Nethan-Iah, Neb-ushas-ban, Pani-El (Pniel), PsN-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, Fos-eidon, Hdon-ia,ns, K-udon-ia,ns, M-ak-Hdonians, TA-eocrit-us, Et-eocret-ans, Cret-ans, Kuret-es, Ahaz, Ahaz-Iah, laho-ahaz, Nahum, Nehem-iah, Zedek, Zadok, Zedek-Iah, Echen-eus, Ohon, Can-an, Chenan-iah, Chen-an-ah (Chan-Anah). lah- azak-El, ^ezek-Iah, Azak, Adad, ledid-iAH, lahi-El and EH-Iah, Aram, lerem-lAH, Baal-Ram, Ram-as, ifarameias, Herm-es ; An-imaaz and Amaz-iAH, Kedar, Ohedor-^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 called by names of the Sun why should not others in time have 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," Mama " Zeus," and lah " Je- hovah"). It is not denied that even the Hebrews punned upon the ancient names by thvs translating them, but the author has no hesitation in asserting his belief that this was not the earliest manner of deriving 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. POSTSCRIPT A. P. 4, read Tlavizoalpanteoutli. P. 26 note 3, insert after Amous, Einck, I. 223. P. 27 note 3, read Aegyptens. P. 34 note 1, add Movers, 14. P. 35 note 3, add Busebius, 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 SiS." P. 45, after Delawares, add J. Miiller, 116. P. 49, insert Compare the rivers Oanis, etc. P. 56, line 9, after " Ser- pent " insert m Egypt. — Deane, 165. P. 56, after note 15, add Amas, Masses, Amus, Mus the Sun ; Meisi, Serpent. P. 61 note 6, add Buusen, Phil, of Univ. Hist. i. 102. P. 62 note 1, after 687 add 689. P. 66 erase Aoum. P. 69, note 2 belongs to 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 PiEseus. P. 80, erase Ar. It may have stood origiiially AresAamesA (?). Air means " city." P. 81, line 13, add Obad-Iah, Obad-Adom, loohabad, BethuEl ; Baitulos in Sanchoniathou. P. 82, line 11, add PAPEL-agonia (Paphlagonia). P. 86, Adonis is Mars. — Movers, 234. Note 5, add 263, 414. P. 88 m)te 6, PhU. 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 ft'; also lethro (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 exc^t (he first chapter has been pronounced spurious by scholars. P. 104, The LiPE-EBABiNG PiEE is the " SpiEiT." P. 124 note 5, add Movers, 195. P. 128, Uature. P. 160, for 'Demeter read perhaps Persephone. P. 161, Sanskrit Vira (Viras) " man," Umbrian veir. Tent, ver, Zend vira, Latin vir, Sanskrit 'Nara. Erase vvr m 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, Une 3, read mi os mi os iak misi mi epheph Non eile os. P. 203, for Ideau read Idaean. P. 205 n/>te 7, Socus in Homer. P. 206, As(a)c- Ani-\is. P. 208, Abel Eched " Mourning for the Onlt-begotten ;" — lEun.— Amos, viii. 10. P. 208, with pp. 207, 210, 213, 214, compare Movers, 201. P. 244, insert before Elohim Thy God. P. 254, Exaneteile Neon Phos ! Bxorta est Nova Lux ! — Gallaeus, 760. P. 254, Une 35, confirmed by the Septuagint, Psalm xxii. 1, 2, 3. See cAove, p. 191, lines 4, 5. P. 260 notel, Compare KuzbA (Akasos.?) the Arab Cloud-god. P. 266, p. 271 note 4, Busebius, Praep. Ev. pp. 37, 38. P. 271 note 6, add people of Chamos / — Numb. xxi. 29 : Mote 6, read Judges, xi. 24 for 34. P. 280, add Busebius, Pr. Ev. 37, 38. P 282, Azis in Homer.— Iliad, ii. 514. See p. Z$'i, line 28. P. 295, Ime 9, The Man (ha Adam). P. 303, SatnIo the name of the. (Sun's) river in Homer. — II. xiv. 445. The king-name Tabeal. — 404 POSTSCEIPTA. Isaiah, vii. 6. P. 305, Gabriel or Adonai. P. 315, for their city read tlie Hebrew city. P. 326 note 2, compare the name PAE(a)NASs-«« (Bae-Ana8, Nuseus). P. 360, for sense read Wisdom. P. 363, line 3d, compare Ps. xix. 4, 5. P. 382, Isa. xxTii. 13. P. 38S, see Movers, M5. P. 383, read Byblos for Biblus. P. 386, read SALAM-ah for Sol-AmaA (Salomo). With' the name Apasson compare the king- name Apisaon. — Iliad, xi. P. 389, after Danaus insert Perseus. Diana is Tirgo. —Plutarch, p. 1057. Pp. 251, 389, Astarte was Tiegin.— Duncker; I. 166. Dido was ViEGiN. Anna was worshipped by the Giblites. — 1. 169 ; See p. 222, atove. 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 the Phallephoria was celebr,ated by him. — De Iside, xii. P. 392, lacoB and Cnpris ; Chabar (Venus). — Univ. Hist. viii. 358. P. 38, SANa, a city near mount Athos. Saon of Samothrace, Son of Jupiter. Pp. 271, 274. Dardanus, lasion and Har- monia the children of Jupiter. Pp. 85, 86, CoEUBas, son of Cubele and Iasion, taught the Mysteries of Cubele.— Ibid. 356. P. 394, for Kin read Ken. Pp. 271, 296, Cencus an ancient heed; Abas an ancient heeo. — Ibid. 371, 368. Pp. 82, 97, 208, 392, Temenus son of Hercules, ancestor of Caranus (Kronos). — Ibid. 398. Pp. 249, 270, 389, compare lacoB (Keb, Kabus) Modeneo in the sacred rites of Palaestincs and Cnnele. — Gen. l. 10; Plutarch, de Iside. The Angel Akibeel and Cubele. Compare £bodba. P. 72, King Amus. — ^Virgil, Mn. iii. 80. P. 66, the angel-name lomiael, and the Scandinavian god lumala. P. 94, add Babia, the Syrian God- dess. — Univ. Hist. ii. 282. P. 206, compare the king-name Xadonsxc, the successor of tarsal.— Univ. Hist ii. 110. Pp. 209, 290, " Tomas, a nam^ 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 rmg 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 CHEEUBim 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 CHEEOBim ! Prom 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 Tekun; 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. SIG, 248, 253. No man has seen God at any time; the Onlt-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 sdn 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 \a it perish, while JUDGMENT shall come upon all, even upon all the righteous. — Book of Enoch, passim.