[476]Chambers’ Encyclopædia.[477]The Care and Culture of Children, Philadelphia, 1880.[478]It is worth while to observe that Raphael was, according to the Cabbala, the angel of the sun.[479]Tobias, iii, 25.[480]Nearly all savage and semi-civilized peoples have viewed the heart as a very mysterious organ. Not a few have regarded it as the epitome or soul of the individual. In sacrifice it has played an important rôle. See Albert Reville’s work on The Native Religions of Mexico and Peru, p. 43. New York, 1884.[481]There is the ring of the Zend Avesta and the cuneiform inscriptions about it also.[482]Cyprus, p. 384. London, 1877.[483]1 Sam., vi, 4et seq.[484]Chaldean Magic, p. 50.[485]The Past in the Present, p. 19et seq.1881.[486]Medical Economy during the Middle Ages. New York, 1883.[487]A practice long in use. Seep. 110.[488]Urine of oxen. The supposed virtue sprang from certain mythological notions.[489]It was probably connected with the god Sbat and the Egyptian Seb or Cronus, the father of Osiris. See Transactions of the Victoria Institute, vol. xvi, pp. 136 and 160. London, 1883.[490]The Princess, vol. i, p. 210.[491]Chaldean Magic, p. 41.[492]Remaines of Gentilisme and Judaisme, p. 49.[493]Uarda, p. 118.[494]Institute of Menu, p. 154.[495]Ancient Egypt, vol. i, p. 254.[496]A Book of Beginnings. London, 1881.[497]Ibid., p. 101.[498]T served some as a symbol of the generative power. John Davenport says that it was “used indiscriminately with the Phallus: it was, in fact, the Phallus.” Aphrodisiacs and Anti-Aphrodisiacs, p. 13. London, 1869. Privately printed. Payne Knight states that the male organs represented as “the cross, in the form of the letter T, sometimes served as the emblem of creation and generation.” Worship of Priapus, p. 48.[499]History of the Heavens, vol. i, p. 259.[500]See Occult Sciences, p. 222. A volume of the Encyclopædia Metropolitana. London, 1855.[501]Superstitions Connected with Medicine and Surgery. London, 1843.[502]Historiaum, iv, 81.[503]North American Indians, vol, i, p. 70. Philadelphia, 1857.[504]Ibid.[505]Indian Myths, p. 230.[506]Ecclesiasticus, xxxviii, 7.[507]Medical Economy during the Middle Ages, p. 27.[508]Medical Economy during the Middle Ages, p. 307.[509]History of Sign-Boards, p. 341. Second edition. London, 1866.[510]Schesch.[511]Princess, vol. i, p. 296.[512]The Records of the Past, vol. xi, p. 159. London, 1878.[513]Ex., xxx, 25-35. In the revised translation apothecary becomes perfumer.[514]Introductory Lectures and Addresses on Medical Subjects, p. 54. Philadelphia, 1859.[515]Mr. Sayce, writing in 1884, states that “the fragments of a work on medicine closely resembling the Egyptian Papyrus-Ebers have recently been found” (at Babylon). Ancient Empires of the East, p. 173.[516]Incorporated in the year 1800. Date of the present charter, 1843.[517]A Book about Doctors, vol. i, p. 7. London, 1860.[518]A Book about Doctors, vol. i, p. 13.[519]Letters and Lives of Eminent Persons, vol. ii, p. 386. London, 1813.[520]A Book about Doctors, vol. i, p. 2.[521]A Book about Doctors, vol. i, p. 2.[522]Canterbury Tales.[523]A Book about Doctors, vol. i, p. 3.[524]Hudibras.[525]Occult Sciences, p. 40.[526]The Gold-Headed Cane. By Dr. McMichael. London, 1828.[527]A Book about Doctors, vol. i, p. 11.[528]Finger-Ring Lore. By William Jones, p. 191. London, 1877.[529]Remaines of Gentilisme and Judaisme, p. 210.[530]See Sharpe’s Egyptian Mythology, p. 19.[531]Exodus, i, 16.[532]Princess, vol. i, p. 37.[533]One was not regarded as a number.[534]The Brook.[535]Art Culture, p. 468. New York, 1874.[536]Dictionary of Words used in Art and Archæology. Boston, 1882.[537]In his notes to Faust.[538]The Pythagorean Triangle. London, 1875.[539]Dictionary of Terms in Art.[540]Encyclopædia of Freemasonry. Philadelphia, 1875.[541]Astronomical Myths. London, 1877.[542]Broughton’s Italy, vol. ii.[543]Notes and Queries, vol. ix, p. 511, third series.[544]Mythology of the Hindus. London, 1832.[545]Indian Arts. London, 1880.[546]Fossil Men and their Modern Representatives, p. 272. London, 1880.[547]The Solution of the Pyramid Problem, p. 92. New York, 1882.[548]The Great Pyramid, p. 35.[549]The Native Religions of Mexico and Peru, p. 57. New York, 1884.[550]American Hero-Myths, p. 121.[551]Remaines of Gentilisme and Judaisme, p. 51.[552]An equilateral triangle divided into three equal triangles by lines meeting from the three angles.[553]Professors of the Cabbala, a mystic philosophy, believed that there was a secret meaning in Holy Writ and a higher meaning in the law, and pretended to be able to perform miracles by the use of names and incantations. Auerbach gives an interesting account of them in his novel, “Spinoza.” He gives this as an instance of their mode of reasoning: “The Hebrew word for Messiah contains the same number as the Hebrew word for serpent, in which form Satan seduced Eve; the Messiah will, therefore, bruise the head of the serpent and banish sin and death from the world.”[554]The wordSalus, the synonymous Latin name, was also used in the same way. In Mrs. Pelliser’s work it is thus seen. It is there spoken of as a device used by Marguerite of France, wife of Henry IV and the last of the Valois.
[476]Chambers’ Encyclopædia.
[476]Chambers’ Encyclopædia.
[477]The Care and Culture of Children, Philadelphia, 1880.
[477]The Care and Culture of Children, Philadelphia, 1880.
[478]It is worth while to observe that Raphael was, according to the Cabbala, the angel of the sun.
[478]It is worth while to observe that Raphael was, according to the Cabbala, the angel of the sun.
[479]Tobias, iii, 25.
[479]Tobias, iii, 25.
[480]Nearly all savage and semi-civilized peoples have viewed the heart as a very mysterious organ. Not a few have regarded it as the epitome or soul of the individual. In sacrifice it has played an important rôle. See Albert Reville’s work on The Native Religions of Mexico and Peru, p. 43. New York, 1884.
[480]Nearly all savage and semi-civilized peoples have viewed the heart as a very mysterious organ. Not a few have regarded it as the epitome or soul of the individual. In sacrifice it has played an important rôle. See Albert Reville’s work on The Native Religions of Mexico and Peru, p. 43. New York, 1884.
[481]There is the ring of the Zend Avesta and the cuneiform inscriptions about it also.
[481]There is the ring of the Zend Avesta and the cuneiform inscriptions about it also.
[482]Cyprus, p. 384. London, 1877.
[482]Cyprus, p. 384. London, 1877.
[483]1 Sam., vi, 4et seq.
[483]1 Sam., vi, 4et seq.
[484]Chaldean Magic, p. 50.
[484]Chaldean Magic, p. 50.
[485]The Past in the Present, p. 19et seq.1881.
[485]The Past in the Present, p. 19et seq.1881.
[486]Medical Economy during the Middle Ages. New York, 1883.
[486]Medical Economy during the Middle Ages. New York, 1883.
[487]A practice long in use. Seep. 110.
[487]A practice long in use. Seep. 110.
[488]Urine of oxen. The supposed virtue sprang from certain mythological notions.
[488]Urine of oxen. The supposed virtue sprang from certain mythological notions.
[489]It was probably connected with the god Sbat and the Egyptian Seb or Cronus, the father of Osiris. See Transactions of the Victoria Institute, vol. xvi, pp. 136 and 160. London, 1883.
[489]It was probably connected with the god Sbat and the Egyptian Seb or Cronus, the father of Osiris. See Transactions of the Victoria Institute, vol. xvi, pp. 136 and 160. London, 1883.
[490]The Princess, vol. i, p. 210.
[490]The Princess, vol. i, p. 210.
[491]Chaldean Magic, p. 41.
[491]Chaldean Magic, p. 41.
[492]Remaines of Gentilisme and Judaisme, p. 49.
[492]Remaines of Gentilisme and Judaisme, p. 49.
[493]Uarda, p. 118.
[493]Uarda, p. 118.
[494]Institute of Menu, p. 154.
[494]Institute of Menu, p. 154.
[495]Ancient Egypt, vol. i, p. 254.
[495]Ancient Egypt, vol. i, p. 254.
[496]A Book of Beginnings. London, 1881.
[496]A Book of Beginnings. London, 1881.
[497]Ibid., p. 101.
[497]Ibid., p. 101.
[498]T served some as a symbol of the generative power. John Davenport says that it was “used indiscriminately with the Phallus: it was, in fact, the Phallus.” Aphrodisiacs and Anti-Aphrodisiacs, p. 13. London, 1869. Privately printed. Payne Knight states that the male organs represented as “the cross, in the form of the letter T, sometimes served as the emblem of creation and generation.” Worship of Priapus, p. 48.
[498]T served some as a symbol of the generative power. John Davenport says that it was “used indiscriminately with the Phallus: it was, in fact, the Phallus.” Aphrodisiacs and Anti-Aphrodisiacs, p. 13. London, 1869. Privately printed. Payne Knight states that the male organs represented as “the cross, in the form of the letter T, sometimes served as the emblem of creation and generation.” Worship of Priapus, p. 48.
[499]History of the Heavens, vol. i, p. 259.
[499]History of the Heavens, vol. i, p. 259.
[500]See Occult Sciences, p. 222. A volume of the Encyclopædia Metropolitana. London, 1855.
[500]See Occult Sciences, p. 222. A volume of the Encyclopædia Metropolitana. London, 1855.
[501]Superstitions Connected with Medicine and Surgery. London, 1843.
[501]Superstitions Connected with Medicine and Surgery. London, 1843.
[502]Historiaum, iv, 81.
[502]Historiaum, iv, 81.
[503]North American Indians, vol, i, p. 70. Philadelphia, 1857.
[503]North American Indians, vol, i, p. 70. Philadelphia, 1857.
[504]Ibid.
[504]Ibid.
[505]Indian Myths, p. 230.
[505]Indian Myths, p. 230.
[506]Ecclesiasticus, xxxviii, 7.
[506]Ecclesiasticus, xxxviii, 7.
[507]Medical Economy during the Middle Ages, p. 27.
[507]Medical Economy during the Middle Ages, p. 27.
[508]Medical Economy during the Middle Ages, p. 307.
[508]Medical Economy during the Middle Ages, p. 307.
[509]History of Sign-Boards, p. 341. Second edition. London, 1866.
[509]History of Sign-Boards, p. 341. Second edition. London, 1866.
[510]Schesch.
[510]Schesch.
[511]Princess, vol. i, p. 296.
[511]Princess, vol. i, p. 296.
[512]The Records of the Past, vol. xi, p. 159. London, 1878.
[512]The Records of the Past, vol. xi, p. 159. London, 1878.
[513]Ex., xxx, 25-35. In the revised translation apothecary becomes perfumer.
[513]Ex., xxx, 25-35. In the revised translation apothecary becomes perfumer.
[514]Introductory Lectures and Addresses on Medical Subjects, p. 54. Philadelphia, 1859.
[514]Introductory Lectures and Addresses on Medical Subjects, p. 54. Philadelphia, 1859.
[515]Mr. Sayce, writing in 1884, states that “the fragments of a work on medicine closely resembling the Egyptian Papyrus-Ebers have recently been found” (at Babylon). Ancient Empires of the East, p. 173.
[515]Mr. Sayce, writing in 1884, states that “the fragments of a work on medicine closely resembling the Egyptian Papyrus-Ebers have recently been found” (at Babylon). Ancient Empires of the East, p. 173.
[516]Incorporated in the year 1800. Date of the present charter, 1843.
[516]Incorporated in the year 1800. Date of the present charter, 1843.
[517]A Book about Doctors, vol. i, p. 7. London, 1860.
[517]A Book about Doctors, vol. i, p. 7. London, 1860.
[518]A Book about Doctors, vol. i, p. 13.
[518]A Book about Doctors, vol. i, p. 13.
[519]Letters and Lives of Eminent Persons, vol. ii, p. 386. London, 1813.
[519]Letters and Lives of Eminent Persons, vol. ii, p. 386. London, 1813.
[520]A Book about Doctors, vol. i, p. 2.
[520]A Book about Doctors, vol. i, p. 2.
[521]A Book about Doctors, vol. i, p. 2.
[521]A Book about Doctors, vol. i, p. 2.
[522]Canterbury Tales.
[522]Canterbury Tales.
[523]A Book about Doctors, vol. i, p. 3.
[523]A Book about Doctors, vol. i, p. 3.
[524]Hudibras.
[524]Hudibras.
[525]Occult Sciences, p. 40.
[525]Occult Sciences, p. 40.
[526]The Gold-Headed Cane. By Dr. McMichael. London, 1828.
[526]The Gold-Headed Cane. By Dr. McMichael. London, 1828.
[527]A Book about Doctors, vol. i, p. 11.
[527]A Book about Doctors, vol. i, p. 11.
[528]Finger-Ring Lore. By William Jones, p. 191. London, 1877.
[528]Finger-Ring Lore. By William Jones, p. 191. London, 1877.
[529]Remaines of Gentilisme and Judaisme, p. 210.
[529]Remaines of Gentilisme and Judaisme, p. 210.
[530]See Sharpe’s Egyptian Mythology, p. 19.
[530]See Sharpe’s Egyptian Mythology, p. 19.
[531]Exodus, i, 16.
[531]Exodus, i, 16.
[532]Princess, vol. i, p. 37.
[532]Princess, vol. i, p. 37.
[533]One was not regarded as a number.
[533]One was not regarded as a number.
[534]The Brook.
[534]The Brook.
[535]Art Culture, p. 468. New York, 1874.
[535]Art Culture, p. 468. New York, 1874.
[536]Dictionary of Words used in Art and Archæology. Boston, 1882.
[536]Dictionary of Words used in Art and Archæology. Boston, 1882.
[537]In his notes to Faust.
[537]In his notes to Faust.
[538]The Pythagorean Triangle. London, 1875.
[538]The Pythagorean Triangle. London, 1875.
[539]Dictionary of Terms in Art.
[539]Dictionary of Terms in Art.
[540]Encyclopædia of Freemasonry. Philadelphia, 1875.
[540]Encyclopædia of Freemasonry. Philadelphia, 1875.
[541]Astronomical Myths. London, 1877.
[541]Astronomical Myths. London, 1877.
[542]Broughton’s Italy, vol. ii.
[542]Broughton’s Italy, vol. ii.
[543]Notes and Queries, vol. ix, p. 511, third series.
[543]Notes and Queries, vol. ix, p. 511, third series.
[544]Mythology of the Hindus. London, 1832.
[544]Mythology of the Hindus. London, 1832.
[545]Indian Arts. London, 1880.
[545]Indian Arts. London, 1880.
[546]Fossil Men and their Modern Representatives, p. 272. London, 1880.
[546]Fossil Men and their Modern Representatives, p. 272. London, 1880.
[547]The Solution of the Pyramid Problem, p. 92. New York, 1882.
[547]The Solution of the Pyramid Problem, p. 92. New York, 1882.
[548]The Great Pyramid, p. 35.
[548]The Great Pyramid, p. 35.
[549]The Native Religions of Mexico and Peru, p. 57. New York, 1884.
[549]The Native Religions of Mexico and Peru, p. 57. New York, 1884.
[550]American Hero-Myths, p. 121.
[550]American Hero-Myths, p. 121.
[551]Remaines of Gentilisme and Judaisme, p. 51.
[551]Remaines of Gentilisme and Judaisme, p. 51.
[552]An equilateral triangle divided into three equal triangles by lines meeting from the three angles.
[552]An equilateral triangle divided into three equal triangles by lines meeting from the three angles.
[553]Professors of the Cabbala, a mystic philosophy, believed that there was a secret meaning in Holy Writ and a higher meaning in the law, and pretended to be able to perform miracles by the use of names and incantations. Auerbach gives an interesting account of them in his novel, “Spinoza.” He gives this as an instance of their mode of reasoning: “The Hebrew word for Messiah contains the same number as the Hebrew word for serpent, in which form Satan seduced Eve; the Messiah will, therefore, bruise the head of the serpent and banish sin and death from the world.”
[553]Professors of the Cabbala, a mystic philosophy, believed that there was a secret meaning in Holy Writ and a higher meaning in the law, and pretended to be able to perform miracles by the use of names and incantations. Auerbach gives an interesting account of them in his novel, “Spinoza.” He gives this as an instance of their mode of reasoning: “The Hebrew word for Messiah contains the same number as the Hebrew word for serpent, in which form Satan seduced Eve; the Messiah will, therefore, bruise the head of the serpent and banish sin and death from the world.”
[554]The wordSalus, the synonymous Latin name, was also used in the same way. In Mrs. Pelliser’s work it is thus seen. It is there spoken of as a device used by Marguerite of France, wife of Henry IV and the last of the Valois.
[554]The wordSalus, the synonymous Latin name, was also used in the same way. In Mrs. Pelliser’s work it is thus seen. It is there spoken of as a device used by Marguerite of France, wife of Henry IV and the last of the Valois.