FOOTNOTES:

FOOTNOTES:1Eng. Trans., vol. ii., p. 647.2“The History of India,” vol. i., p. 8.3Ditto, p. 13.4“Origin of Pagan Idolatry,” vol. iii., p. 117.5“Histoire abrégée de differens Cultes,” vol. ii.6“A Discourse on the Worship of Priapus.”7“Memoirs of the Anthropological Society of London,” vol. i., p. 320.8Dulaure,op. cit., vol. ii., 219.9“Rural Bengal,” p. 203.10Ennemoser’s “History of Magic” (Bohn), vol. ii., p. 33.11Dr. Fernand Castelain, in his work, “La Circoncision est-elle utile?” comes to the conclusion (p. 14) that it is both hygienic and moral. The value of circumcision may be admitted, without ascribing its origin to a sanitary motive.12Herodotus, “Euterpe,” sec. 104.13De Coulanges, “La Cité antique,” 6th ed., pp. 36, 100.14M. Elie Reclus, in a remarkable paper presented in 1879 to the Anthropological Institute, affirms (p. 16,et seq.) that circumcision is derived from the custom of emasculation practised on captives, which is equivalent to death, and that it is a substitute for human sacrifices. He admits, however (p. 32), that, among the Semites at least, circumcision was a “consecration of the sexual organ to a Phallic divinity.”15“Ante-Nicene Christian Library,” vol. iv. (Clement of Alexandria), p. 27.16The Hebrew wordbaratranslated “created” can be used in a different sense.17“Jashar,” by Dr. Donaldson, 2nd ed. (1860), p. 45,et seq.18Smith’s “Dictionary of the Bible”—Art., “Apple-tree.” Inman’s “Ancient Faiths,” vol. i., p. 274.19“Zambesi and its Tribes,” p. 188.20“Missionary Travels in South Africa,” p. 495.21“Journey to Ashango Land,” p. 295.22“River Zaire,” p. 181.23“Travels through Central Africa,” p. 394, 407.24“Travels,” vol. ii., p. 391; and vol. iii., p. 665.25Journal of R. Geog. Society, vol. xvi., p. 240.26“The Malayan Archipelago,” vol. i., p. 158.27Wilkinson, vol. iv., p. 260, 313.28Tennent’s “Ceylon,” vol. ii., p. 520.29M. Littré sees in the two trees of Genesis only the soma, which was introduced into the Brahmanical Sacrifices, which, with the Iranians, was transformed intotwomystic trees.—La Philosophie Positive, 3rd vol., p. 341,et seq.30Op. cit., vol. ii., p. 448.31Gen., xxxv. 4.32Ezek., vi. 13.33“Celtic Researches,” p. 446.34“Aryan Mythology,” vol. i., p. 274n.35Ditto, vol. ii., p. 19.36See Grimm’s “Teutonic Mythology,” p. 571,et seq.37Cox,op. cit., vol. i., p. 274n.38According to Gen., ii. 23, the name isha (woman) was bestowed by Adam on the first woman, because she was taken out of man (Ish)—terms which were used in reference to man and wife. This is shewn by the subsequent reference to marriage (v. 24). See Smith’s “Dictionary of the Bible”—Art. “Marriage.”39“Ancient Egyptians,” vol. iv., p. 313.40Ditto, p. 313.41Dulaure’s “Histoire abregée de differens Cultes,” vol. ii., p. 169.42See Guigniaut’s “Religions de l’Antiquité” (1825), vol. i., p. 149.43See on this, Inman,op. cit., vol. ii., p. 462.44The Hindu legend expressly mentions the fig. Seeinfrà.45Op. cit., vol. i., p. 108, 527. In the East the pomegranate symbolises the full womb.46See Bunsen’s “Egypt,” vol. iv., p. 225, 255, 288.47“History of Herodotus,” vol. i., p. 600.48Wilkinson’s “Ancient Egyptians,” vol. iv., p. 412, 413; and King’s “Gnostics,” p. 31. See also Bryant’s “Ancient Mythology,” vol. iv., p. 201. The last-named work contains most curious information as to the extension of serpent-worship.49See “The Serpent Symbol in America,” by E.G. Squier, M.A.—“American Archæological Researches,” No. 1 (1851), p. 161,et seq.; “Palenqué,” by M. de Waldeck and M. Brasseur de Bourbourg (1866), p. 48.50Lajard—“Mémoires de l’Institut Royal de France” (Acad. des Inscriptions et Belles Lettres), T. xiv., p. 89.51Wood’s “Natural History of Man,” vol. i., p. 185; also Squier’s “Serpent Symbol,” p. 222,et seq.52I have a strong suspicion that in the primitive shape of the Hebrew legend, as in that of the Mexicans, both the father and mother of the human race had the serpent form.53Op. cit., p. 46. Rudra, the Vedic form of Siva, the “King of Serpents,” is called the father of the Maruts (winds). Seeinfràas to identification of Siva with Saturn.54The idea ofcircularityappears to be associated with both these names. See Bryant,op. cit., vol. iii., p. 164, and vol. ii., p. 191, as to derivation of Typhon.55Lajard.Op. cit., p. 182, “Culte de Mithra,” p. 45; also “Mémoire sur l’Hercule Assyrien de M. Raoul-Rochette.”56Mr. J. H. Rivett-Carnac suggests that the snake is a “symbol of the phallus.” He adds, “The sun, the invigorating power of nature, has ever, I believe, been considered to represent the same idea, not necessarily obscene, but the great mystery of nature, the life transmitted from generation to generation, or, as Professor Stephens puts it, ‘life out of death, life everlasting.’”—Snake Symbol in India(reprinted from. “Journal of As. Soc. of Bengal”), 1879, p. 13.57Wilkinson,op. cit., vol. v., p.6558Ditto, p. 243.59Ditto, p. 239.60See Ennemoser’s “History of Magic” (Bohn), vol. i., p. 253.61Ditto, p. 243.62Guigniaut’s “Le Dieu Serapis,” p. 19.63Op. cit., p. 12.64Faber’s “Pagan Idolatry,” vol. 1, p. 424n.65Prof. Max Müller derives cherubim from [Greek: gryphes], griffins, the guardians of the Soma in the Veda and Avesta. “Chips from a German Workshop,” 2nd ed., i. 157.66Ez., c. 28, v. 14-16.67See Colenzo’s “Pentateuch” (1865), p. 341.68See Faber’s “Pagan Idolatry,” vol. iii., p. 606.69C. i., v. 10.70C. x., v. 14.71Op. cit., vol. i., p. 422.72Ez., c. i., v. 7.73Op. cit., vol. i., p. 404.74“Chinese,” p. 376.75See Faber,op. cit., vol. i., pp. 404-410.76Lajard, “Le culte de Mithra,” pp. 56, 59.77Lajard,op. cit., p. 50;infrà, p. 39.78This superstition is found among peoples—the Kafirs, for instance—who do not appear to possess any trace of planetary worship.79This is evident from the facts mentioned above, notwithstanding the use of this animal as a symbol ofwisdom.80In connection with this subject, see St. Jerome, in his letter on “Virginity” to Eustachia.81The turning of Aaron’s rod into a serpent had, no doubt, a reference to the idea ofwisdomassociated with that animal.82“The Fallen Angels” (1857).83Moor’s “Hindu Pantheon,” p. 101.84The Bo-tree. Seesuprà, p. 18.85Probably thefruitis really intended. Higgins refers to “a peculiar property which the fig has of producing its fruit from its flowers, contained within its own bosom, and concealed from profane eyes,” as a reason why the leaves of the fig-tree were selected by Adam and Eve to cover their nakedness.Anacalypsis, vol. ii., p. 253.86Hardwicke’s “Christ and other Masters,” vol. i., p. 305-6.87Mr. Hardwicke states that the sacred Indian fig is endowed by the Brahmans and Buddhists with mysterious significance, as the tree of knowledge or intelligence.88See Beausobre’s curious and learned work, “Histoire de Manichée et du Manichéisme,” Liv. vii., ch. iii.; Gibbon’s “Fall and Decline of the Roman Empire,” vol. ii., p. 186.89As already suggested, these may be theishandishaof Genesis.90Lajard, “Le culte de Mithra,” p. 52.91Ditto, p. 60.92This is shown by Mr. Gerald Massey in his remarkable work, “The Natural Genesis,” and particularly the chapter entitled “Typology of the Fall in Heaven and on Earth.”93Lajard,op. cit., p. 49.94“Ormazd et Ahriman,” by James Darmesteter, pp. 154, 159.95It may be objected that the “Boundehesch,” which gives the above details, is comparatively a modern work. It must be noted, however, that the destruction of purity in the world by the serpentDahâkais mentioned in the 9th Yaçna, v. 27, which is much earlier, and that Dr. Haug supposes the “Boundehesch” to have had a Zend original (“Essays on the Sacred Language, &c., of the Parsees,” p. 29). Windischmann, also, says that “a closer study of this remarkable and venerable book, and comparing it with the original text preserved to us, will induce us to form a much more favourable opinion of its antiquity and contents.” (“Zoroastrische Studien,” p. 282). The opinion of this latter writer is that, notwithstanding the striking resemblance between the narrative of the fall of man contained in the “Boundehesch” and that in Genesis, the former is original, although inferior in simplicity to the Hebrew tradition (idem, p. 212). The narratives are so much alike, however, that they can hardly have had independent origins, and the very simplicity of the latter is a very strong argument against its priority.96Seesuprà, p. 24.97Memoirs of the Anthropological Society of London, vol. ii., p. 264,et seq., and compare with the Gnostic personification of “Truth,” for which see King’s “Gnostics and their Remains,” p. 39.98Lajard,op. cit., p. 96.99Jehovah threatensdeath, but the Serpent impliedly promiseslife, the former having relation to theindividual, the latter to therace.100Lajard,op. cit., p. 60,note.101Some of the Essenes, who appear to have had connection with Mithraism, taught this doctrine.102It is well known to Biblical writers that this legend formed no part of the earlier Mosaic narrative.103Faber’s “Pagan Idolatry.”104See Dulaure,op. cit., vol. i., as to the primeval Hermes.105Smith’s “Dictionary of Mythology”—Art., “Hermes.”106Gen., xxxi. 45-53.107Lingameans a “sign” or “token.” The truth of the statement in the text would seem to follow, moreover, from the fact that the figure is sacred only after it has undergone certain ceremonies at the hands of a priest.108Or tamarisk tree.109Gen., xxi. 33.110Dr. Inman suggests that ashera is the female counterpart ofAsher. See under these names in “Ancient Faiths,” vol. i.111Even if the statement of this event be an interpolation, the argument in the text is not affected. The statement is not inconsistent with the form of worship traditionally assigned to Abraham.112Bætylia were “stones having souls.”113Rawlinson’s “Five Ancient Monarchies,” vol. i., p. 617; vol. ii., p. 247.114Dr. Alexander Wilder says: “The later Hebrews affected the Persian religion, in which the sun was the emblem of worship. Abraham evidently had a like preference, being a reputed iconoclast. The lunar religionists employed images in their worship.”115Josephus’ “Antiquities of the Jews,” ch. viii. 2.116The Serpent-symbol of the Exodus is called “Seraph.”117“The History of Israel” (Eng. Trans.), vol i., p. 532.118See “Sanchoniatho” (Cory,op. cit.)119Much discussion has taken place as to the nature of these animals. For an explanation of the epithet “fiery,” see Sanchoniatho, “Of the Serpent” (Cory,op. cit.)120Numbers, xxi. 8, 9.121Wilkinson’s “Ancient Egyptians,” vol. iv., p. 435.122Ditto, p. 434.123Egypt, vol. iii., p. 426.124“God in History,” vol. i., pp. 233-4.125Exodus, xxxiv. 20.126Numbers, xix. 1-10.127As to the god Seth, see Pleyte’s “La Religion des Pré-Israelites” (1862).128Fürst renders the name Mo-cese, “Son of Isis,”Inman’s“Ancient Faiths,” vol. ii., p. 338.129According to Pleyte, the Cabalists thought that the soul of Seth had passed into Moses (op. cit., p. 124). It is strange that the name of the Egyptian princess who is said to have brought up Moses is given by Josephus asThermuthis, this being the name of the sacred asp of Egypt (see “suprà”). We appear also to have a reference to the serpent in the name Levi, one of the sons of Jacob, from whom the descent of Moses was traced.130“Fragments.” Book xxxiv. (See also in connection with this subject, “King’s Gnostics,” p. 91.)131Bunsen’s “God in History,” vol. i., p. 234.132Ewald notices the fact. (See “op. cit., vol. i., 454.”)133“Egypt,” vol. iii., p. 433.134Op. cit., vol. iv., p. 434.135“Le Livre des Morts,” par Paul Pierret, p. 259.136Bunsen’s “Egypt,” vol. iv., p. 208.137Ditto, vol. iii., p. 427.138Op. cit., p. 319.139Op. cit., vol. vi., p. 328.140As to the use of this symbol generally, see Pleyte,op. cit., pp. 109, 157.141On these points, see M. Raoul-Rochette’s Memoir on the Assyrian and Phœnician Hercules, in his “Mémoires de l’Institut National de France. Académie des Inscriptions,” tom. xvii., p. 47,et seq.142Op. cit., vol. i., p. 60; vol. ii., p. 201.143Pleyte,op. cit., p. 172.144Bunsen’s “Egypt,” vol. iv., p. 249.145Ditto, p. 217.146See ditto, pp. 226-9.147The ram appears to have been the first month of the Akkadian calendar. “Law of Kosmic Order,” by Mr. Rob. Brown, jun., 1882, p. 36.148Rawlinson’s “History of Herodotus,” vol. i., p. 620.149Rawlinson’s “History of Herodotus,” vol. ii., p. 291.150Op. cit., p. 89,et seq.151Wilkinson,op. cit., vol. iv., pp. 342, 260.152Bunsen’s “Egypt,” vol. i., p. 423.153Op. cit., vol. i., p. 388.154In the temple of Hercules at Tyre were two symbolicalsteles, one a pillar and the other an obelisk. See Raoul-Rochette,op. cit., p. 51, where is a reference to a curious tradition, preserved by Josephus, connecting Moses with the erection of columns at Heliopolis.155Wilkinson,op. cit., vol. iv., p. 299.156Rawlinson’s “Herodotus,” vol. i., p. 608.157Ditto, p. 620.158Mau, the name of the Egyptian God of Truth, certainly signifies “light,” but probably only in a figurative sense.159The importance ascribed to the mechanical arts may perhaps lead us to look for the formal origin of this character in the “wedge,” which was the chief mechanical power the ancients possessed.160Faber,op. cit., vol, ii., p. 20.161Bryant, in his “Ancient Mythology,” has brought together a great mass of materials bearing on this question. The facts, however, are capable of quite a different interpretation from that which he has given to them.162“Origin and Destiny of Man,” p. 339.163Dr. Inman points out that, in the ancient languages, the term for “garden” is used as a metaphor for woman. “Ancient Faiths,” i. 52; ii. 553.164Guigniaut’s “Religions de l’Antiquité,” vol. i., p. 146.165Op. cit., i. 315.

1Eng. Trans., vol. ii., p. 647.

2“The History of India,” vol. i., p. 8.

3Ditto, p. 13.

4“Origin of Pagan Idolatry,” vol. iii., p. 117.

5“Histoire abrégée de differens Cultes,” vol. ii.

6“A Discourse on the Worship of Priapus.”

7“Memoirs of the Anthropological Society of London,” vol. i., p. 320.

8Dulaure,op. cit., vol. ii., 219.

9“Rural Bengal,” p. 203.

10Ennemoser’s “History of Magic” (Bohn), vol. ii., p. 33.

11Dr. Fernand Castelain, in his work, “La Circoncision est-elle utile?” comes to the conclusion (p. 14) that it is both hygienic and moral. The value of circumcision may be admitted, without ascribing its origin to a sanitary motive.

12Herodotus, “Euterpe,” sec. 104.

13De Coulanges, “La Cité antique,” 6th ed., pp. 36, 100.

14M. Elie Reclus, in a remarkable paper presented in 1879 to the Anthropological Institute, affirms (p. 16,et seq.) that circumcision is derived from the custom of emasculation practised on captives, which is equivalent to death, and that it is a substitute for human sacrifices. He admits, however (p. 32), that, among the Semites at least, circumcision was a “consecration of the sexual organ to a Phallic divinity.”

15“Ante-Nicene Christian Library,” vol. iv. (Clement of Alexandria), p. 27.

16The Hebrew wordbaratranslated “created” can be used in a different sense.

17“Jashar,” by Dr. Donaldson, 2nd ed. (1860), p. 45,et seq.

18Smith’s “Dictionary of the Bible”—Art., “Apple-tree.” Inman’s “Ancient Faiths,” vol. i., p. 274.

19“Zambesi and its Tribes,” p. 188.

20“Missionary Travels in South Africa,” p. 495.

21“Journey to Ashango Land,” p. 295.

22“River Zaire,” p. 181.

23“Travels through Central Africa,” p. 394, 407.

24“Travels,” vol. ii., p. 391; and vol. iii., p. 665.

25Journal of R. Geog. Society, vol. xvi., p. 240.

26“The Malayan Archipelago,” vol. i., p. 158.

27Wilkinson, vol. iv., p. 260, 313.

28Tennent’s “Ceylon,” vol. ii., p. 520.

29M. Littré sees in the two trees of Genesis only the soma, which was introduced into the Brahmanical Sacrifices, which, with the Iranians, was transformed intotwomystic trees.—La Philosophie Positive, 3rd vol., p. 341,et seq.

30Op. cit., vol. ii., p. 448.

31Gen., xxxv. 4.

32Ezek., vi. 13.

33“Celtic Researches,” p. 446.

34“Aryan Mythology,” vol. i., p. 274n.

35Ditto, vol. ii., p. 19.

36See Grimm’s “Teutonic Mythology,” p. 571,et seq.

37Cox,op. cit., vol. i., p. 274n.

38According to Gen., ii. 23, the name isha (woman) was bestowed by Adam on the first woman, because she was taken out of man (Ish)—terms which were used in reference to man and wife. This is shewn by the subsequent reference to marriage (v. 24). See Smith’s “Dictionary of the Bible”—Art. “Marriage.”

39“Ancient Egyptians,” vol. iv., p. 313.

40Ditto, p. 313.

41Dulaure’s “Histoire abregée de differens Cultes,” vol. ii., p. 169.

42See Guigniaut’s “Religions de l’Antiquité” (1825), vol. i., p. 149.

43See on this, Inman,op. cit., vol. ii., p. 462.

44The Hindu legend expressly mentions the fig. Seeinfrà.

45Op. cit., vol. i., p. 108, 527. In the East the pomegranate symbolises the full womb.

46See Bunsen’s “Egypt,” vol. iv., p. 225, 255, 288.

47“History of Herodotus,” vol. i., p. 600.

48Wilkinson’s “Ancient Egyptians,” vol. iv., p. 412, 413; and King’s “Gnostics,” p. 31. See also Bryant’s “Ancient Mythology,” vol. iv., p. 201. The last-named work contains most curious information as to the extension of serpent-worship.

49See “The Serpent Symbol in America,” by E.G. Squier, M.A.—“American Archæological Researches,” No. 1 (1851), p. 161,et seq.; “Palenqué,” by M. de Waldeck and M. Brasseur de Bourbourg (1866), p. 48.

50Lajard—“Mémoires de l’Institut Royal de France” (Acad. des Inscriptions et Belles Lettres), T. xiv., p. 89.

51Wood’s “Natural History of Man,” vol. i., p. 185; also Squier’s “Serpent Symbol,” p. 222,et seq.

52I have a strong suspicion that in the primitive shape of the Hebrew legend, as in that of the Mexicans, both the father and mother of the human race had the serpent form.

53Op. cit., p. 46. Rudra, the Vedic form of Siva, the “King of Serpents,” is called the father of the Maruts (winds). Seeinfràas to identification of Siva with Saturn.

54The idea ofcircularityappears to be associated with both these names. See Bryant,op. cit., vol. iii., p. 164, and vol. ii., p. 191, as to derivation of Typhon.

55Lajard.Op. cit., p. 182, “Culte de Mithra,” p. 45; also “Mémoire sur l’Hercule Assyrien de M. Raoul-Rochette.”

56Mr. J. H. Rivett-Carnac suggests that the snake is a “symbol of the phallus.” He adds, “The sun, the invigorating power of nature, has ever, I believe, been considered to represent the same idea, not necessarily obscene, but the great mystery of nature, the life transmitted from generation to generation, or, as Professor Stephens puts it, ‘life out of death, life everlasting.’”—Snake Symbol in India(reprinted from. “Journal of As. Soc. of Bengal”), 1879, p. 13.

57Wilkinson,op. cit., vol. v., p.65

58Ditto, p. 243.

59Ditto, p. 239.

60See Ennemoser’s “History of Magic” (Bohn), vol. i., p. 253.

61Ditto, p. 243.

62Guigniaut’s “Le Dieu Serapis,” p. 19.

63Op. cit., p. 12.

64Faber’s “Pagan Idolatry,” vol. 1, p. 424n.

65Prof. Max Müller derives cherubim from [Greek: gryphes], griffins, the guardians of the Soma in the Veda and Avesta. “Chips from a German Workshop,” 2nd ed., i. 157.

66Ez., c. 28, v. 14-16.

67See Colenzo’s “Pentateuch” (1865), p. 341.

68See Faber’s “Pagan Idolatry,” vol. iii., p. 606.

69C. i., v. 10.

70C. x., v. 14.

71Op. cit., vol. i., p. 422.

72Ez., c. i., v. 7.

73Op. cit., vol. i., p. 404.

74“Chinese,” p. 376.

75See Faber,op. cit., vol. i., pp. 404-410.

76Lajard, “Le culte de Mithra,” pp. 56, 59.

77Lajard,op. cit., p. 50;infrà, p. 39.

78This superstition is found among peoples—the Kafirs, for instance—who do not appear to possess any trace of planetary worship.

79This is evident from the facts mentioned above, notwithstanding the use of this animal as a symbol ofwisdom.

80In connection with this subject, see St. Jerome, in his letter on “Virginity” to Eustachia.

81The turning of Aaron’s rod into a serpent had, no doubt, a reference to the idea ofwisdomassociated with that animal.

82“The Fallen Angels” (1857).

83Moor’s “Hindu Pantheon,” p. 101.

84The Bo-tree. Seesuprà, p. 18.

85Probably thefruitis really intended. Higgins refers to “a peculiar property which the fig has of producing its fruit from its flowers, contained within its own bosom, and concealed from profane eyes,” as a reason why the leaves of the fig-tree were selected by Adam and Eve to cover their nakedness.Anacalypsis, vol. ii., p. 253.

86Hardwicke’s “Christ and other Masters,” vol. i., p. 305-6.

87Mr. Hardwicke states that the sacred Indian fig is endowed by the Brahmans and Buddhists with mysterious significance, as the tree of knowledge or intelligence.

88See Beausobre’s curious and learned work, “Histoire de Manichée et du Manichéisme,” Liv. vii., ch. iii.; Gibbon’s “Fall and Decline of the Roman Empire,” vol. ii., p. 186.

89As already suggested, these may be theishandishaof Genesis.

90Lajard, “Le culte de Mithra,” p. 52.

91Ditto, p. 60.

92This is shown by Mr. Gerald Massey in his remarkable work, “The Natural Genesis,” and particularly the chapter entitled “Typology of the Fall in Heaven and on Earth.”

93Lajard,op. cit., p. 49.

94“Ormazd et Ahriman,” by James Darmesteter, pp. 154, 159.

95It may be objected that the “Boundehesch,” which gives the above details, is comparatively a modern work. It must be noted, however, that the destruction of purity in the world by the serpentDahâkais mentioned in the 9th Yaçna, v. 27, which is much earlier, and that Dr. Haug supposes the “Boundehesch” to have had a Zend original (“Essays on the Sacred Language, &c., of the Parsees,” p. 29). Windischmann, also, says that “a closer study of this remarkable and venerable book, and comparing it with the original text preserved to us, will induce us to form a much more favourable opinion of its antiquity and contents.” (“Zoroastrische Studien,” p. 282). The opinion of this latter writer is that, notwithstanding the striking resemblance between the narrative of the fall of man contained in the “Boundehesch” and that in Genesis, the former is original, although inferior in simplicity to the Hebrew tradition (idem, p. 212). The narratives are so much alike, however, that they can hardly have had independent origins, and the very simplicity of the latter is a very strong argument against its priority.

96Seesuprà, p. 24.

97Memoirs of the Anthropological Society of London, vol. ii., p. 264,et seq., and compare with the Gnostic personification of “Truth,” for which see King’s “Gnostics and their Remains,” p. 39.

98Lajard,op. cit., p. 96.

99Jehovah threatensdeath, but the Serpent impliedly promiseslife, the former having relation to theindividual, the latter to therace.

100Lajard,op. cit., p. 60,note.

101Some of the Essenes, who appear to have had connection with Mithraism, taught this doctrine.

102It is well known to Biblical writers that this legend formed no part of the earlier Mosaic narrative.

103Faber’s “Pagan Idolatry.”

104See Dulaure,op. cit., vol. i., as to the primeval Hermes.

105Smith’s “Dictionary of Mythology”—Art., “Hermes.”

106Gen., xxxi. 45-53.

107Lingameans a “sign” or “token.” The truth of the statement in the text would seem to follow, moreover, from the fact that the figure is sacred only after it has undergone certain ceremonies at the hands of a priest.

108Or tamarisk tree.

109Gen., xxi. 33.

110Dr. Inman suggests that ashera is the female counterpart ofAsher. See under these names in “Ancient Faiths,” vol. i.

111Even if the statement of this event be an interpolation, the argument in the text is not affected. The statement is not inconsistent with the form of worship traditionally assigned to Abraham.

112Bætylia were “stones having souls.”

113Rawlinson’s “Five Ancient Monarchies,” vol. i., p. 617; vol. ii., p. 247.

114Dr. Alexander Wilder says: “The later Hebrews affected the Persian religion, in which the sun was the emblem of worship. Abraham evidently had a like preference, being a reputed iconoclast. The lunar religionists employed images in their worship.”

115Josephus’ “Antiquities of the Jews,” ch. viii. 2.

116The Serpent-symbol of the Exodus is called “Seraph.”

117“The History of Israel” (Eng. Trans.), vol i., p. 532.

118See “Sanchoniatho” (Cory,op. cit.)

119Much discussion has taken place as to the nature of these animals. For an explanation of the epithet “fiery,” see Sanchoniatho, “Of the Serpent” (Cory,op. cit.)

120Numbers, xxi. 8, 9.

121Wilkinson’s “Ancient Egyptians,” vol. iv., p. 435.

122Ditto, p. 434.

123Egypt, vol. iii., p. 426.

124“God in History,” vol. i., pp. 233-4.

125Exodus, xxxiv. 20.

126Numbers, xix. 1-10.

127As to the god Seth, see Pleyte’s “La Religion des Pré-Israelites” (1862).

128Fürst renders the name Mo-cese, “Son of Isis,”Inman’s“Ancient Faiths,” vol. ii., p. 338.

129According to Pleyte, the Cabalists thought that the soul of Seth had passed into Moses (op. cit., p. 124). It is strange that the name of the Egyptian princess who is said to have brought up Moses is given by Josephus asThermuthis, this being the name of the sacred asp of Egypt (see “suprà”). We appear also to have a reference to the serpent in the name Levi, one of the sons of Jacob, from whom the descent of Moses was traced.

130“Fragments.” Book xxxiv. (See also in connection with this subject, “King’s Gnostics,” p. 91.)

131Bunsen’s “God in History,” vol. i., p. 234.

132Ewald notices the fact. (See “op. cit., vol. i., 454.”)

133“Egypt,” vol. iii., p. 433.

134Op. cit., vol. iv., p. 434.

135“Le Livre des Morts,” par Paul Pierret, p. 259.

136Bunsen’s “Egypt,” vol. iv., p. 208.

137Ditto, vol. iii., p. 427.

138Op. cit., p. 319.

139Op. cit., vol. vi., p. 328.

140As to the use of this symbol generally, see Pleyte,op. cit., pp. 109, 157.

141On these points, see M. Raoul-Rochette’s Memoir on the Assyrian and Phœnician Hercules, in his “Mémoires de l’Institut National de France. Académie des Inscriptions,” tom. xvii., p. 47,et seq.

142Op. cit., vol. i., p. 60; vol. ii., p. 201.

143Pleyte,op. cit., p. 172.

144Bunsen’s “Egypt,” vol. iv., p. 249.

145Ditto, p. 217.

146See ditto, pp. 226-9.

147The ram appears to have been the first month of the Akkadian calendar. “Law of Kosmic Order,” by Mr. Rob. Brown, jun., 1882, p. 36.

148Rawlinson’s “History of Herodotus,” vol. i., p. 620.

149Rawlinson’s “History of Herodotus,” vol. ii., p. 291.

150Op. cit., p. 89,et seq.

151Wilkinson,op. cit., vol. iv., pp. 342, 260.

152Bunsen’s “Egypt,” vol. i., p. 423.

153Op. cit., vol. i., p. 388.

154In the temple of Hercules at Tyre were two symbolicalsteles, one a pillar and the other an obelisk. See Raoul-Rochette,op. cit., p. 51, where is a reference to a curious tradition, preserved by Josephus, connecting Moses with the erection of columns at Heliopolis.

155Wilkinson,op. cit., vol. iv., p. 299.

156Rawlinson’s “Herodotus,” vol. i., p. 608.

157Ditto, p. 620.

158Mau, the name of the Egyptian God of Truth, certainly signifies “light,” but probably only in a figurative sense.

159The importance ascribed to the mechanical arts may perhaps lead us to look for the formal origin of this character in the “wedge,” which was the chief mechanical power the ancients possessed.

160Faber,op. cit., vol, ii., p. 20.

161Bryant, in his “Ancient Mythology,” has brought together a great mass of materials bearing on this question. The facts, however, are capable of quite a different interpretation from that which he has given to them.

162“Origin and Destiny of Man,” p. 339.

163Dr. Inman points out that, in the ancient languages, the term for “garden” is used as a metaphor for woman. “Ancient Faiths,” i. 52; ii. 553.

164Guigniaut’s “Religions de l’Antiquité,” vol. i., p. 146.

165Op. cit., i. 315.

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