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LIBRARY  OF  PRINCETON 

OCT  0  3  2007 

THeOLOGKiAL  SEMI^iARY 


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'^                                PRINCETON,  N.  J.                                 ''^                    ^^B 

/J>rx<uw//..O.L.^C>                                                  ^H 

:,::.■■;■■  ,_,:■/•    ;,^l^::     ;-;, 

Great  Russell  Street,  British   Mus^m,  London,  W.C.      /s 

'^T96  SEXUAL  Intereo^rse  in  Varioi!? 
Nations:  Untrodden  Fields  of  Anthro- 
pology, Observations  on  the  Esoteric  Manners 
and  Customs  of  Semi -Civilized  Peoples,  a  Record 
of  30  Years'  Experience  in  Asia,  Africa,  America 
and  Oceania,  by  a  French  Army  Surgeon  •'' 
vols  wztk  Portfolio  of  Coloured  Plates,  to'-ether 
3  vols,  roy   8vo,^^^/z,  ^3  35  Pans',  1898 

l.oln''''°?P?"?""°  ■^•"  ""'"  astoundin-  work  is  a  set  of  2. 
,  coloured  plates  ff.vmg  many  full-length  undraped  fi.n.ret 
of  women  of  different  nationalities,  showing  their  attftude 

nature  are  passed  in  review  "ipiJeiiiino 


8,  Broad  Street 


145  Pliallic  Worship,  Nature  Wor- 
slliW  etc.,  10  vols,  post  8vo,  vdl am  uncut 
S  coMVLETK  SET,  £2  10.,  ov  5s6d  each 
separately  Privately  Prmted 

A  Masculine  Cuo.^s  (The),  or  History  ot  Ancient 
and  Modern  Crosses,  and  their  couuection  with 
the  Mvsttvles  of  Sex  JFonhip,  also  au  Account 
of  th-^  Kindred  Phases  of  Phallic  Faiths  and 
Practices  ...      p 

B  Phallicism  :  A  Description  of  the  Worship  o| 
Lingham-Youi  in  various  p.irts  ot  tlu.-  World 
and  in  dilVereut  Ages,  with  an  Account  o 
Ancient  and  Modern  Grosses,  particularly  ot 
the  Crux  Ansata  (or  Handled  Cross)  and  other 
Symbols  connected  with  the  Mysteries  of  Sex 
Worship  ,  „ 

C  Phallic  Objects,  Monuments,  and  Remains  : 
Illustrations  of  the  Rise  and  Development  ot 
the  Phallic  Idea  (Sex  Worship),  and  its 
emhodiment  in  Works  of  Nature  and  Arc 
D  Opiiiolatkeia  :  An  Account  ot  the  Rites  and 
"Mysteries  connected  with  the  OriKH^.Rise,  and 
Davelomueut  of  Seuvknt  Worship  in  various 
parts  of  the  Worhl,  euriched  with  Interest' ng 
Traditions,  iMid  a  full  description  ot  the  cele- 
biate.l  Su-peut  Mounds  aul  Temples,  the  whole 
forming  an  exposition  of  one  of  the  phases  ot 
Phallic  or  Sex  Wokshu- 
E.  Fishes,  Flowers,  and  Fiue,  as  hLEMSNTs& 
Deities  iu  the  Phallic  Faiths  and  ^Vorship  ot 
the  Ancient  Religions  of  Gueeje  Babylon 
Rome,  India,  etc.,  with  llhistrated  Myths  and 
Legends  ,,. 

F  Nature  Worship,  or  an  Account  ot  Phallic 
Faiths  and  Practices,  Ancient  and  Modern, 
iucludiugthe  Adoration  of  the  Male  and  Female 
Powers,  and  the  Sacti  Puja  of  Indian- 
Gnosticism,  by  the  Author  of  PhalUcHm 
G  Phallic  Miscellanies  :  Facts  and  Phases  ot| 
Ancient  and  Modern  Sex  Worships,  as  llhis- 
trated chietly  lu  the  Religions  of  India, 
an  Api.eaiix  of  Additional  and  b^xplauatory 
Matter' to  the  Volumes  Phallism  and  Natuui 
Worship  ,    „.  ^ 

H  Mysteries  of  the  Rosie  Cuoss,or  the  history 
of  that  Curious  Sect  of  the  Middle  Ages  known 
as  the  RosicRUCiANS,  with  Examples  of  tneir 
Pretension ;  and  Claims 
I    CULTUS  Arborum  :  A  Descriptive  Account  ct 
"  Phallic    Tree  Worship,   with    Illustratn 
Let'ends   Superstitious  Usages,  etc.,  exhibitiu^ 
its"  Origin    and    Development    amongst    the 
Easteru"an  1    Western  Nations  of  the  World 
fi-om  the  Earliest  to  Modem  Times 
J    Archaic  Rock  Inscriptions  :  An  Account  o 
the  Cup  and  Ring  Marking  on  the   Sculptural 
Stones  of  the  Old  and  New  World 
146  Philpot  (J.  H.)  The  Sacred  Tree  ; 

or,  the  Tree  in  Religion  and  Mylh,  2«  lUustra- 
tions,  8v.^  doth  gilt  extra.  UNcrT,  unopeneii 
AND  QUITE  NEW,  4s6d  (pub  at  8s6d  net) 

Macmillan,  1897 
Chapters  on  Tr«e  Worship,  its  Uistrilnition  ^nd 
Origin:  Ttie  God  ;mllheTit.e,  Woo.l  iMMiona  r.iid 
Tree  Spirits,  The  Tree  in  its  Relation  t.  Human 
l,ife,  The  Tree  as  Oracle,  Panidise,  Maj  t^elebra- 
tion»,  L'hristmag  Observances. 


3S    Rovinxi   Towers    of  Irelam 

(O'Brien's)  ;  o  •,  the  Hi^tn-y  of  the  Tuatli. 
de-Dauaans  lor  the  first  time  unveiled,  loith 
•  ill  the  uriginal  Illustrations,  to  vjhkli  is 
'iiltlrd  ((■  portrait  of  the  Author,  reproduced 
from  Marlise's  wcll-J:rown  drdiving,  thick 
large  8vo,  do'h  gilt  topa,  AS  NEW,  10s6d  (pub 
at  12-;f3d  net)  1898 

"Tliis  new  edition  contains  all  th:it  is  to  be 
found  ill  the  previous  editions,  including'  the 
curiijus  p.-ffice,  tu^etlier  with  valuable  sup- 
plementary matter  co.nprisins:  an  Introduction, 
a  minute  .-iyiiopsis  of  the  Work,  and  a  copious 
Index. 

It  m  ly  be  added  that  the  text  of  the  original 
has  not  been  subjected  to  any  alteration  or 
modification,  even  its  paging  being  preserved. 

Tlie  first  edition  was  pub'.i.slied  so  far  back  as 
I^:>1,.'hk1  a  second  edition  was  issued  the  same 
year. 

No  standard  work  on  the  Round  Towers  of 
Irel;uid  lias  ^iven  rise  to  so  luiich  controversy  as 
O'Briens.  To  readers  interested  in  Archaeology 
and  kindred  subjects  this  new  edition  will 
doubtless  present  many  advantages  owing  to  its 
completeness. 

The  early  editions  having  long  been  out  of  print, 
coi'i'.s  of  the  work  are  very  searce.  and  when  the,- 
oi.cur  for  sale,  usuilly  fetch  from  35s  to  40s 

.Messrs. Brough  have  just  secured  a  few  copies  of 
Eh'i  above  book  at  a  reduced  price,  it  cannot  be 
procured  e'sewherefor  less  ihan  12s'id.  Intending 
purehiisers  should  therefore  apply  early  to  avoid 
disappointment 


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J^^a^  /^^iZ^  ^v^^zC  M^ 


ANCIENT    FAITHS 

EMBODIED  IN  ANCIENT  NAMES: 

Olt    AK     ATTE3IPT     TO     TRACE 

THE  RELIGI0U8  BELIEF,  SAGRED  RITES,  AND  HOLY  EMBLEMS 
OE  CERTAIN  NATIONS 

by  an  interpretation  of  the  names 

(tTven  to  children  by  priestly  authority,  or  assumed  by 

prophets,  kings,  and  hieearchs. 


THOMAS    iNMAN,    M.D.    (London), 

CONSULTING   PHYSICIAN    TO    THE    ROYAL   INFIRMARY,    LIVERPOOL  ; 

LECTURER   SnCCESSrVELT   ON   BOTANY,   MEDICAL   JURISPRUDENCE,  MATERIA   MEDICA  WITH 

THERAPEUTICS,   AND    THE    PRINCIPLES   WITH    THE    PRACTICE    OP  MEDICINE. 

LATE   PRESIDE>;T    OP   THE    LIVERPOOL   LITEP.ARY   AND   PHILOSOPHICAL    SOCIETY. 

AUTHOR   OF   "TREATISE    ON   MYALGIA:" 

"  FOUNDATION  FOR  A  NEW  THEORY  AND  PRACTICE   OP  MEDICINE  ;  " 

"ON   THE    HEAL   NATURE    OF   INFLAMMATION,"   "ATHEROMA   IN  ARTERIES," 

"SPONTANEOUS  COMBUSTION,"  "  THE  PRESERVATION  OF  HEALTH," 

"  THE    RESTORATION   OF   HEALTH," 

kNn    "ANCIENT    PAGAN    AND    MODERN    CHRISTIAN    SYMEOLISJI    EXPOSED   AND    EXPLAINED." 


VOL.   I. 

SECOND     EDITION. 

LONDON: 
TUilBNER    &    CO.,    PATERNOSTER    ROW. 


//7/ 


V 


187  a. 

LIBRARY  OF  PRINCETON 

OCT  0  3  20C7 

THEOLOGrcAL  SEMIf^RY 


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TjO-RT)    STriF.FT. 


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AND    ARE    NOT     DETERRED     FROM     SEEKING    IT 


BY    THE     FEAR     OF     IMAGINARY     DANGERf 


THIS     VOLUME     IS     INSCRIBED,     WITH     GREAT     RESi^ECT, 


THE    AUTHOB. 


■  OvTOi  8e  rjcrav  evyeveo-repoi  rav  ev  Qfcra-aXoviiq-j.  oirti/es  e8ef,nvTo 
Tov  koyov  ixeTci  naa-rjs  Tvpo6vp.'ias.  ro  kciB'  Tjixepav  dvanpivovres  ras 
ypacfihs  el   e^"'  ravra  durcos." — AcT'.  KVII.    11. 


Tfiis  volume  is  the  result  of  an  inquiry,  "How  it  comes 
to  pass  that  John  and  Jack  are  synonymous '? "  The 
question,  once  propounded,  led  me  onwards  to  such  other 
names  as  Elizabeth,  Isabella,  Anna,  Annabella,  William 
and  Bill,  Mary  and  Miriam.  The  investigation  proved 
very  fascinating,  and  in  prosecuting  it  I  found  myself 
surrounded  by  a  mass  of  facts  of  which  I  had  no 
previous  conception.  These  have  been  almost  entirely 
ignored  by  English  writers,  and  those  few  who  have 
treated  on  them  have  imparted  their  vieAvs  only  to 
a  select  private  circle.  Those  who  are  acquainted  with 
the  systematic  way  in  Avhich  certain  subjects  are  avoided 
in  modern  society  can  well  understand,  and  perhaps 
easily  forgive,,  the  reticence  referred  to.  But  when  it  is 
known  that  the  suppression  of  truth  has  given  rise  to 
a  series  of  theological  errors,  which  none  could  have 
adopted  with  a  knowledge  of  the  sources  from  which  they 
were  derived,  it  becomes  a  grave  question  whether  the 
interests  of  literature,  and  even  of  divinity,  do  not 
demand   a    removal   of  the   veil   of  ignorance. 

Having  already  experienced  in  my  own  profession  the 
advantages  of  attempting  to  sweep  away  the  false  practices 
arising  from  perverted  facts  and  wrong  views  of  nature, 
it  is  natural  to  believe  that  theology  will  be  equally 
benefited    by    a    rigid   and    impartial    examination    of   the 


basis  on  which  it  has  been  founded.  In  medicine  the 
old  reasoning  ran,  "  Onr  forefathers  believed  and  acted 
thus,  the  colleges  teach  the  same,  Ave  have  learned  the 
practice  when  young,  and  we  stick  to  it  when  old ; 
consequently,  the  practice  of  medicine,  as  at  present 
adopted,  must  be  true,  because  it  has  stood  the  test  of 
time."  Absurd  as  this  is  in  medicine,  in  divinity  the 
arguments  are  even  still  more  puerile,  and  run  thus,  "It  is 
written ;  I  am  taught  to  believe  '  The  word ; '  I  do  so, 
and  therefore  it  is  true;"  or  "It  is  true,  and  therefore 
I  believe  it."  "  The  Church  is  a  witness  for  '  The 
word,'  and  'The  word'  testifies  to  the  Church,  and 
both  niast  be  right."  But  a  moment's  consideration 
shows  that  the  same  assertions  may  be  applied  to  prove 
the  truth  of  the  Vedas,  of  the  Koran,  and  of  the  book  of 
Mormon.  If  faWi  in  it  is  to  be  the  test  of  the 
infallibility  of  any  religious  system,  we  must  allow  that 
the  ancient  Egyptians,  Assyrians,  Persians,  and  the 
modern  Hindoos  had  and  have  as  sincere  a  belief  as  we 
ourselves,  for  nothing  can  be  more  complete  than  their 
entire  trust  in  their  spiritual  guides.  We,  who  in  our 
missionary  zeal  believe  that  our  religion  is  superior  to 
any  other,  have  no  scruple  in  trying  to  shake  the 
childlike  confidence  of  the  Hindoo,  the  subtle  reasoning 
of  the  Brahmin,  or  the  fierce  orthodoxy  of  the  l\Iahometan, 
and  to  make  them  dissatisfied  Vv'ith  their  religious  books. 
Yet  we  are  intolerant  of  the  faintest  suggestion  that 
our  own  faith  is  faulty.  The  rude  knights  and 
churchmen  of  old  tried  to  demonstrate  the  truth  of  their 
doctrine    by  the   streuftth  of  their  riuht  arms,  and  he  who 


was  the  hardest  hitter  was  supposed  to  be  the  most 
favoured  by  the  Ahnighty.  Modern  theology,  on  the 
contrary,  declines  the  arbitrament  of  the  s^v•ord,  and 
calls  reason  to  her  aid  in  deciding  controversy.  There 
is  indeed  a  widespread  feeling  that  those  who  appeal 
LO  such  carnal  weapons  as  persecution,  cursing,  excom- 
munication, and  the  like,  do  so  only  because  they  have 
no  mental  armoury  from  which  they  can  equip  them- 
selves for  a  successful  light.  It  is  human  to  oppose 
obloquy  against  obnoxious  proofs,  it  requires  magnanimity 
to  acknowledge  ourselves  in  the  wrong,  and  to  kiss  the 
rod  that  chases  away  a  cherished  delusion.  There  are 
very  lev.'  thoughtful  men  who  have  not  been  discontented 
with  the  developments  of  modern  Christian  divinity. 
From  many  professional  theologians  strictures  appear 
from  time  to  time,  which  show  the  workings  going  on 
below  the  surface.  To  these  have  been  opposed  the  dead 
weight  of  persecuting  orthodoxy.  The  world  beyond  them 
sometimes  watches  vvith  interest  the  battles  of  those  who 
profess  to  lead  opinion,  and  the  layman  does  not  scruple 
to  give  his  adhesion  to  the  combatant  who  seems  to  be 
the  strongest  in  argument.  When  the  controversy  raged 
between  rival  sects  in  medicine,  the  clergy  assumed  to 
be  arbiters  between  them ;  and  the  Author  acknowledges 
the  advantages  which  he  reaped  from  hearing  the  opinions 
of  independent  minds.  En  revanche,  now  that  the 
Church  has  its  disputations,  medicine  sometimes  presumes 
to  form  an  opinion  of  its  own,  and  thinks  it  may  assist 
the  development  of  truth  by  pointing  out  some  consi- 
derations of  which  the  controversialists  are  ignorant. 


The  intrusion  of  a  bystander,  however,  into  a  quarrel, 
invariably  brings  upon  him  the  hostility  of  all  parties,  and 
he  who  suggests  to  many  opposing  dogmatists  that  all  are 
in  the  wrong,  will  certainly  not  escape  more  fortunately. 
As  I  have  in  the  following  pages  done  much  violence  to 
my  own  preconceived  opinions,  and  to  prejudices  lodged 
in  my  mind  from  my  earliest  infancy,  I  am  certain 
to  give  offence  to  others.  Whenever  the  ci'itic  finds 
that  those  principles  v^'hich  are  called  "the  holiest 
instincts  of  the  mind "  are  thwarted,  he  allows  the 
wildest  license  to  his  senseless  lash,  and  flogs  unsparingly 
the  author  who  has  shaken  his  repose.  Such  castigation 
I  anticipate,  as  certainly  as  does  the  traveller  expect 
an  eruption  of  boiling  Avater  from  an  Icelandic  geyser, 
whose  waters  he  has  rufiied  by  throwing  into  them  a  clod 
of  earth.  Yet  though  there  may  be  much  vvild  hitting, 
I  entertain  the  hope  of  meeting  with  some  logical 
argument  or  quiet  reasoning,  which  may  serve  to  point 
out  error,  and  help  to  set  that  right  which  is  really 
wrong.  There  are  observant  pedagogues,  who  know  that 
some  boys  under  their  care  will  submit  almost  to  be 
flayed  alive,  rather  than  acknowledge  a  fault  when  they 
consider  themselves  wrongfully  punished,  yet  who  melt 
at  once  at  a  loving  word  or  kind  remonstrance.  Authors, 
being  human,  are  not  very  different  to  boys,  and  are  more 
readily  subdued  by  philosophical  argument  than  by  vulgar 
abuse.  In  my  second  volume,  I  hope  to  demonstrate  my 
due   appreciation  both    of  the    one    and   the   other. 


PREFACE   TO   SECOND   EDITION. 


In  presenting-  to  the  Public  a  Second  Edition  of  "Ancient 
Faiths  Embodied  in  Ancient  Names,"  in  a  condition 
nearly  identical  with  the  First,  the  Author  begs  to 
state,  that  it  had  been  his  intention  to  revise,  and 
in  some  places  to  re-v\^rite,  those  parts  wherein  his 
advanced  knowledge  led  hiin  to  believe  that  the  opinions 
propounded  required  modification.  But  he  has  been  pre- 
vented from  carrying  out  his  plan  by  a  tedious  illness, 
and  the  necessity  to  take  a  long  Continental  tour  to 
recover  health.  During  the  time  wdien  he  was  invalided, 
the  demand  for  the  First  Edition  increased  so  greatly 
as  to  exhaust  the  whole  impresssion.  Being  physically 
incapacitated  from  undertaking  the  labour  of  re-writing, 
and  being  wholly  debarred  from  the  power  of  using  any 
library,  the  Author  resolved  upon  a  simple  "re- issue," 
those  parts  only  being  altered  where  clerical  errors  had 
crept   in. 

The  supervision  of  the  work  w^as  left  wholly  to  the 
Printer,  and  the  Author  gladly  takes  this  opportunity  of 
bearing  testimony  to  his  zeal  and  carefulness.  He  has 
indeed  proved  himself  to  be  a  critical  coadjutor,  as  well 
as    a    genial    friend. 


DEBCEIPTION     OF    THE    PLATES 

IN     v;OTH     VOLUMES. 

VOL.    I. 

The  oval  ou  the  side  of  \"ol.  I.  represents  Ass^'rian  priests  offering  in 
the  2)resenee  of  what  is  supposed  to  be  Baal  —  or  the  representative  of 
the  snu — and  of  the  grove.  The  iirst  is  tjpiiied  bj^  the  Gya,  vith 
wings  and  a  tail,  which  make  it  symbolic  of  the  male  triad  and  the 
female  unit.  The  eye.  with  the  central  pupil,  is  in  itself  emblematic 
of  the  same,  'ihe  grove  represents  mystically  le  verier  dc  Ctj}Jiii<. 
Ou  the  right,  stands  the  king ;  on  the  left  are  two  priests,  the  foremost 
clothed  with  a  fish's  skin,  the  head  forming  the  mitre,  tlius  showing 
tlie  origin  of  modern  Christian  bishops'  peculiar  head-dress.  Ar-ranged 
about  tlie  figures  are,  the  sun  ;  a  bird,  perhaps  the  sacred  dove,  whose 
note,  coa  or  coo,  lias,  in  the  Shemitic,  some  resemblance  to  an  invita- 
tion to  amorous  gratification  :  the  oval,  symbol  of  the  yoni ;  the  basket, 
or  bag,  emblematic  of  the  scrotum,  and  apparently  the  lotus.  The 
trinity  and  unity  are  carried  by  the  second  priest.  The  othei'  figures 
on  the  side  of  the  book  are  ex])lained  clsewliere. 

FRONTISPIECE. 
This  is  taken  from  a  photograph  of  a  small  bronze  image  in  the 
Mayer  collection  of  Brown's  IMuseum,  iii  Liverpool.  The  figure  stands 
about  nine  inches  high,  and  represents  Isis,  Korus,  and  the  fish.  It  is 
an  apt  illustration  of  a  custom,  still  prevalent  amongst  certain  Chris- 
tians, of  reverencing  a  vii'gin  giving  suck  to  her  child,  and  of  the 
association  of  Isis,  Venus,  and  Mary  with  the  fish. 

PLATE   I. 
Is  supposed  to  represent  Cannes,   Dagon,  or  some   other  fish   god. 
It  is  copied  from  Lajard,  8ur  le  C'ltlte  de  Venus,  pi.  xxii.,  1,  la,  and  is 


xn 

thus  described.  •  Statuette  iuedite,  de  gres  houillei-  on  micace,  d'un 
brim  verdatre.  EUe  porte  par  devant,  siir  una  bande  perpendiculaii'e, 
im  legends  en  caraeteres  Syriaques  tres  anciens'  {Cabinet  de  M.  Lamliert. 
a  Lyon).     I  can  find  no  clue  to  the  signification  of  the  inscription. 

PLATE    II, 

Figs.  L  and  4  are  illustrations  of  the  respect  for  the  antelope 
amongst  the  Assyrians.  The  first  is  from  Layard's  Nineveli ;  the 
second,  showing  the  regard  for  the  spotted  antelope,  and  for  "the 
branch,"  is  from  Bonomi's  Nineveh  and  its  Palaces. 

Fig.  2  illustrates  Bacchus,  with  a  mystic  branch  in  one  hand, 
and  a  cup  in  the  other ;  his  robe  is  covered  with  spots  arranged  in 
threes.  'Ihe  branch  is  emblematic  of  the  arhor  vitce,  or  tree  of  Life. 
It  will  be  noticed  tli?-t  on  the  fillet  round  the  god's  head  are  arranged 
many  crosses.  From  Hislop's  'Two  Bahylons  and  Smith's  Dictionanj, 
p.  208. 

Figs.  3  and  5  are  intended  to  show  the  prevalence  of  the  use  of 
spots  on  priestly  dresses  ;  they  are  copied  from  Hislop's  Two  L'ahijlons, 
and  Willdnson,  vol.  vi.,  pi.  38,  and  vol.  iv.,  pp.  3-1=1,  S53.  Other  illus- 
trations of  spotted  robes,  etc.,  will  be  seen  in  other  figures.  For  an 
explanation  of  the  signification  of  spots,  see  Vol.  I.,  p.  3G0,  and  Vol.  11., 
p.  ?(i9. 

PLATE    III. 

Fig.  1  represents  an  Assjaian  priest  worshipping  by  presentation 
of  the  thumb,  which  had  a  peculiar  signification.  Sometimes  the 
forefinger  is  pointed  instead,  and  in  both  cases  the  male  is  symbolised. 
It  is  taken  from  a  piate  illustrating  a  paper  by  E.  C.  Ravenshaw,  Esq., 
in  Journal  of  Roijal  Asiatic  Society,  vol.  IG,  p.  114. 

Fig.  2  is  a  Buddhist  emblem  ;  the  two  fishes  forming  the  circle 
represent  the  mystic  yoni,  the  sacti  of  Mahadeva,  while  the  triad 
above  them  represents  the  mystic  trinity,  the  triune  lather.  Siva,  Bel, 
or  Asher.  From  Joimial  of  Royal  Asiatic  Society,  vol.  18,  p.  392, 
]5late  ii. 

Fig.  3  is  a  very  remarkable  production.  It  originally  belonged  to 
Mons.  Lajard,  and  is  described  by  him  in  his  second  Memoire,  entitled 
Uechcrclies  sur  le  Chdtc,  les  Syi}d)oles,  les  Attributes,  ct  les  Monumens 
Fir/ures  de  Venus  (Paris,  1837),  in  pages  32,  et  seq.,  and  figured  in 
plate  i.,  fig.  J .  The  real  age  of  the  gem  and  its  origin  are  not  known, 
but  the  subject  Lads  that  author  to  believe  it  to  be  of  late  Babylonian 
workmanship.     The  stone  is  a  white  agate  shaped  like  a  cone,  and  the 


cutting  is  on  its  lower  face.  The  shape  of  this  gem  indicates  its  dedi- 
cation to  Venus.  The  central  figures  represent  the  androgyne  deity, 
Balaam,  Astaroth,  Elohim,  Jupiter  genetrix,  or  the  bearded  Venus 
Myhtta.  On  the  left  side  of  the  cutting  we  notice  an  erect  serpent, 
whose  vnyeA  head  makes  us  recognise  the  solar  emblem,  and  its  mun- 
dane representative,  mentula  ar recta;  on  a  spot  opposite  to  the  centre 
of  the  male's  body  we  find  a  lozonge,  symbolic  of  the  yoni,  whilst 
opposite  to  his  feet  is  the  amphora,  whose  mystic  signification  may 
readily  be  recognised ;  it  is  symboUc  of  Om-anos,  or  tlie  Sun  fructifpng 
Terra,  or  the  earth,  by  poiu-ing  from  himself  into  her.  The  three  stars 
over  the  head  of  the  figure,  and  the  inverted  triangle  on  its  head,  are 
reiH-esentations  of  the  mythological  fom-,  equivalent  to  the  Egyptian 
s}Tnbol  of  life  (figs,  21,  32).  Opposite  to  the  female  are  the  moon,  and 
another  serpent  of  smaller  size  than  that  characterising  the  male, 
which  may  readily  be  recoguised  by  physiologists  as  symbohc  of  tensio 
ditoridis.  In  a  part  corresponding  to  the  diamond,  on  the  left  side,  is 
a  six-rayed  wheel,  emblematic,  apparently,  of  the  sim.  At  the  female's 
feet  is  placed  a  cup,  which  is  intended  to  represent  the  passive  element 
in  creation.  As  such  it  is  analogous  to  the  crescent  moon,  and  is 
associated  in  the  Eoman  church  with  the  round  wafer,  the  sjnnbol  ol' 
the  sun  ;  the  wafer  and  cup  thus  being  synonymous  with  the  sun  and 
moon  in  conjimction.  It  will  be  observed  that  both  serpents  in  the 
plate  are  apparently  attacked  by  what  we  suppose  is  a  dragon.  There 
is  some  difficulty  in  imderstanding  the  exact  idea  intended  to  be  con- 
veyed by  these,  onr  own  opinion  being  that  they  symbolise  Eros, 
Cupid,  or  desii-e,  whilst  Lajard  takes  them  to  indicate  the  bad  principle 
in  natm-e,  darkness,  night,  Satan,  Ahriman,  etc. 

Fig.  4  is  also  copied  from  Lajard,  plate  i.,  fig.  10.  It  represents 
the  reverse  of  a  bronze  coin  of  Vespasian,  struck  in  the  island  of 
Cj^prus.  It  represents  the  conical  stone,  under  whose  form  Venus  was 
worshipped  at  Paphos,  and  a  conjimction  of  the  sim  and  moon  sunilar 
to  that  which  may  be  seen  in  the  chapels  of  Mary  in  Papal  churches. 
The  framework  around  the  cone  indicates  an  ark. 

Fig.  6  represents  the  position  of  the  hands  assumed  by  Jeu-ish 
piiests  when  they  give  their  benediction  to  tlieii-  flock.  It  wiU  be 
recognised  that  each  hand  separately  indicates  the  trinity,  whilst  the 
jimctiou  of  the  two  indicates  the  uuit;  the  whole  being  symbohc  of 
the  mystic  Arba.  One  of  my  informants,  who  told  me  that,  being  a 
"colien"  or  priest,  he  had  often  admuiistered  the  blessing,  whilst 
showing  to  me  this  method  of  benediction,  placed  liis  joined  hands  so 


that  his  nose  entered  the  central  aperture.  On  his  doing  so,  I 
remarlced,  "  bene  itasatus,"  and  the  expression  did  more  to  convince 
him  of  the  probabiHty  of  my  views  tlian  anj-thing  else. 

Fig.  6,  modified  in  one  form  or  another,  is  the  position  assumed 
by  the  hand  and  lingers,  when  Roman  and  i\iigiican  bishops  or  other 
hierarchs  give  benediction  to  their  people.  The  same  disposition  is  to 
be  met  with  in  Indian  mythology,  when  the  Creator  doubles  himself 
into  male  and  female,  so  as  to  be  in  a  position  to  originate  new  beings ; 
whilst  the  male  hand  symbolises  the  masculine  triad,  the  female  hand 
represents  the  mystic  feminine  circle,  and  the  dress  worn  by  the 
celestial  spouse  is  covered  with  groups  of  spots  arranged  in  triads  and 
groups  of  four. 

PLATE  IV. 
Is  a  copy  of  a  mediaeval  Virgin  and  Child,  as  painted  in  Delia  Robbia 
ware  in  the  South  Kensington  Museum,  a  copy  of  which  was  given  to 
me  by  my  friend,  Mr.  Newton,  to  Vvdiose  kindness  I  am  indebted  for 
many  illustrations  of  ancient  Christian  art.  It  represents  the  Virgin 
and  Child  precisely  as  she  used  to  be  represented  in  Egypt,  in  India, 
in  -Assyria,  Babylonia,  Phoenicia,  and  Etraiia;  the  accident  of  ch'ess 
being  of  no  mythological  consequecice.  In  the  framework  around  the 
group,  we  recognise  the  triformed  leaf,  emblematic  of  Asher ;  the 
grapes,  typical  of  Dionysus;  the  wheat  ears,  symbolic  of  Ceres,  Vahrieot 
fonclu,  the  mark  of  womankind,  and  the  pomegranate  timmou,  which 
characterises  the  teeming  mother.  The  li-\ing  group,  moreover,  are 
placed  in  an  arch-way,  dfJta,  or  door,  which  is  spnbolic  of  the  female, 
Like  the  vesica  irisois,  the  oval  or  the  cii'cle.  The  identiiicatiou  of  Mary 
with  the  Sacti  is  as  complete  as  it  is  possible  to  make  it. 

FIGURES  IN  THE  TEXT. 

Figure  1,  page  53,  is  fully  explained,  and  tlie  autliority  whence  it 
was  drawn  given  in  the  paragraphs  following  it. 

Figures  2,  3,  page  78,  are  taken  from  Ginsburg's  Kahhalah,  and 
illustrate  that  in  the  arrangement  of  "  potencies "  two  unite,  like 
parents,  to  form  a  third. 

Figures  4,  5,  page  79,  are  copies  of  figures  found  in  Carthage  and 
in  Scotland,  from  Forbes  Leslie's  Early  Races  of  Scotland,  vol.  i., 
plate  C,  page  40  (London,  1860).  This  book  is  one  to  which  the 
reader's  attention  should  be  dii'ected.  The  amount  of  valiiable  infor- 
mation which  it  contains  is  very  large,  and  it  is  classified  in  a  ijhilo- 
sophical,  we  may  add  attractive,  manner. 


Figure  6,  page  90,  is  fi'om  Bonomi,  p.  292,  Nineveh  and  its  Palaces 
(London,  1865).  It  apparently  represents  the  mj-stic  yoni,  door,  or 
delta;  and  it  may  be  regarded  as  an  earlier  form  of  the  framework  in 
Plate  IV.  It  will  bo  remarked  by  those  learned  in  sj'mbols,  that  the 
outline  of  the  hands  of  the  priests  who  are  nearest  to  the  figure  is  a 
suggestive  one,  being  analogous  to  the  figure  of  a  key  and  its  shank 
(Fig.  4,  Vol.  II.';,  whilst  those  who  stand  behind  these  officers  present 
the  pine  cone  and  bag,  symbolic  of  Ann,  Hoa,  and  their  residence.  It 
is  to  be  noticed,  and  once  for  all  let  us  assert  our  belief,  that  every 
detail  in  a  sculpture  relating  to  rehgion  has  a  signification ;  that  the 
first  right  hand  figure  carries  a  pecuharly  shaped  staff;  and  that  the 
winged  symbol  above  the  yoni  consists  of  a  male  archer  in  a  wmged 
circle,  analogous  to  the  symbolic  bow,  arrow,  and  target. 

Figures  7  to  13,  page  98  to  102,  are  representations  of  the  goddess 
mother,  the  virgin  and  child,  Ishtar,  Mj^litta,  Venus,  Sacti,  Mary, 
Yoni,  Jimo,  Mama  Ocello,  etc.  Fig.  7  is  a  copy  of  the  deified  woman  or 
celestial  mother,  from  Idalium,  in  C3'prus.  Fig.  8  is  from  Egj-pt,  and  is 
remarkable  for  the  cow's  horns  (for  v»'hose  signification,  see  Vol.  I., 
p.  54=1,  which  here  replace  the  lunar  crescent,  in  conjunction  with  the 
sun,  the  two  being  synaboUc  of  hermaphroditism,  whilst  above  is  a  seat 
or  throne,  emblematic  of  royalty.  The  two  figm-es  are  copied  from 
RawHnson's  Herodotus,  vol.  2,  p.  447,  in  an  essay  by  Sir  Gardiner 
Wilkinson,  wherein  other  illustrations  of  the  celestial  virgin  are  given. 
Fig.  9  is  a  copy  of  plate  59,  Moor's  Hindu  FantJteon,v/hei-em  it  is  entitled 
"  Chrisna  nursed  by  Devald,  from  a  highly  finished  picture."  In  the 
accoimt  of  Krishna's  bii-th  and  early  history  as  given  by  Moor  {Op  cit., 
pp.  197,  et  seq  ),  there  is  as  strong  a  resemblance  to  the  story  of  Christ,  as 
the  pictiu-e  here  described  has  to  papal  paintings  of  Mary  and  Jesus. 
Fig.  10  is  an  enlarged  representation  of  Devald.  Fig.  11  is  copied  from 
RawUnson's  Ancient  Monarchies,  vol.  •S,p.  -390.  Fig.  12  is  a  figure  of  the 
mother  and  child  found  in  ancient  Etruria  at  Volaterra; ;  it  is  depicted 
iu  Fabretti's  Italian  Glossary,  plate  20,  figure  349,  who  describes  it  as 
a  marble  statue,  now  in  the  Guarnacci  Museum.  The  letters,  which 
are  Etruscan,  and  read  from  right  to  left,  may  be  thus  rendered  into 
the  ordinary  Latin  characters  from  left  to  right,  J\II  :  GANA  : 
LARTI-IIAS  ZANL:  VELKINEI  :  ME  — SE.;  the  translation  I 
take  to  be,  "  the  votive  offering  of  Larthias  (a  female)  of  Zaual,  ( = 
Zaucle  =  Messaua  in  Sicily)  (wife)  of  Velcinius,  in  the  sixth  month." 
It  is  uncertain  whether  we  are  to  regard  the  statue  as  an  effigy  of  the 
celestial  mother  and   child,  or  as   the  representation  of  some  devout 


lacly  who  has  been  spared  during  her  pregnancy,  her  parturition,  or 
from  some  disease  affecting  herself  and  child.  Analogy  would  lead  us  to 
infer  tliat  the  Queen  of  Heaven  is  intended.  Fig.  13  is  copied  from 
Hislop's  Two  BaJjijlons ;  it  represents  Indranee,  the  wife  of  ludra  or 
Indur,  and  is  to  be  found  in  Indur  Subba,tlie  south  front  of  the  Oaves 
of  EUora,  Asiatic  JResearclws,  vol.  vi.,  p.  81)3.  Indra  is  equivalent  to 
Jupiter  Tonans,  and  is  represented  as  seated  on  an  elephaut ;  "  the 
waterspout  is  the  trunk  of  this  elephant,  and  the  iris  is  his  bow,  which 
it  is  not  auspicious  to  point  out,"  Moor's  Pantlieon,  p.  2G0.  He  is 
represented  very  much  as  if  he  were  a  satyr,  floor's  Pantheon,  p.  204  ; 
but  his  wife  is  always  S])okeu  of  as  personified  chastity  and  propriety. 
Indrani  is  seated  on  a  lioness,  which  replaces  the  cow  of  Isis,  the 
former  resembling  the  latter  in  he]-  feminine  aud  maternal  instincts. 

Figures  14,  15,  pago  105,  are  copies  of  Diana  of  the  Ephesians  ;  the 
first  from  Hislop,  who  quotes  ICitto's  Illustrated  Commentanj,  vol.  5, 
p.  205  ;  the  second  is  from  Higgins'  Anacah/jJsis,  who  quotes  Montfau9on, 
plate  47.  I  remember  to  have  seen  a  figure  similar  to  these  in  the 
Royal  Museum  at  Naples.  The  tower  upon  the  head  represents 
virginity  (see  Vol.  I.,  p.  144)  ;  the  position  of  the  hands  forms  a  cross 
vidth  the  body;  the  nimierous  breasts  indicate  abundance;  the  black 
colour  of  Figure  14  indicates  the  ordinary  colour  of  the  lanuijo,  or,  as 
some  mythologists  imagine,  "  Night,"  who  is  said  to  be  one  of  the 
mothers  of  creation.  (See  Vol.  II.,  p.  382.)  The  emblems  upon  the 
body  indicate  the  attributes  or  symbols  of  the  male  and  female 
creators. 

Figure  10,  p.  100,  is  a  comi^hcated  sign  of  tlie  yoni,  delta,  or  door 
of  life;  it  is  copied  from  Bonomi's  Palaces  of  Nineveh,  p.  30!). 

Figure  17,  p.  J07,  signifies  the  same  thing;  the  priests  adoring  it 
present  the  pine  cone  and  basket,  symbolic  of  Anu,  B[oa,  and  tiieii- 
residence.  Compare  the  object  of  the  Ass.yrian  priest's  adoration  with 
that  adored  by  a  Christian  divine,  in  Fig.  47,  Vol.  II.,  p.  048.  (See 
Vol.  I.,  p.  83,  et  seq.) 

Figure  18,  p.  107,  is  a  fancy  sketch  of  the  hnga  and  the  yoni 
combined.  There  is  infinite  variety  in  the  details,  but  in  all  the  plan, 
as  given  in  the  figure,  is  observable,  except  m  the  pointed  end,  which 
ought  to  be  open,  so  as  to  allow  the  fluid  poured  over  the  linga  to  flow 
away. 

Figure  19,  p.  112,  is  copied  from  Lajard  {Op.  ci^.j,  plate  xxii.,fig.  5. 
It  is  tlie  impression  of  an  ancient  gem,  and  represents  a  man  clothed 
with   a   fish,  the  head  being  the  mitre:   priests   thus   clothed,  often 


bearing  in  tlieir  hand  tlie  mystic  bag,  are  common  in  Mesopotamian 
scnlptnres  ;  one  such  is  figured  on  the  back  of  the  first  vohime  of  this 
work.  In  ahuosfc  ever}'-  instance  it  will  be  recognised  tliat  the  fish's 
head  is  rej)resented  as  of  the  same  form  as  the  modern  bishop's  mitre. 

Figure  21,  p.  119,  represents  two  equilateral  triangles,  infolded  so  as 
to  make  a  six-rayed  star,  the  idea  embodied  being  the  androgyne  nature 
of  the  deity.  The  pyramid  with  its  apex  upwards  signifying  the  male, 
that  with  the  apex  downwards  the  female.  The  line  at  the  central 
junction  is  not  always  seen,  but  the  shape  of  the  three  parallel  bars 
reappears  in  Hindoo  frontlet  signs  in  conjunction  with  a  delta  or  door, 
shaped  hke  the  "  grove  "  in  Fig.  17  ;  thus  shov/iug  that  the  lines  serve 
also  to  indicate  the  masculine  triad  (see  Fig.  62,  Vol.  II.,  p.  649). 

Fio'ures  22,  23,  p.  124,  are  other  indications  of  the  same  funda- 
mental idea.  The  first  represents  Nebo,  the  Nahbi,  or  the  navel, 
characterised  by  a  ring  with  a  central  mound.  The  second  represents 
the  circular  and  upright  stone  so  common  in  Oriental  villages.  The 
two  indicate  the  male  and  female  ;  and  a  medical  friend  resident  in 
India  has  told  me,  that  he  has  seen  women  mount  upon  the  lower 
stone  and  seat  themselves  reverently  upon  the  upright  one,  having 
lu-st  adjusted  their  dress  so  as  to  prevent  it  interfering  with  her  perfect 
contact  mth  the  miniature  obehsc.  During  the  sittmg,  a  short  prayer 
seemed  fhtting  over  the  worshipper's  lips,  but  the  Avhole  affair  was 
soon  over. 

Figures  24,  25,  pp.  142,  143,  are  discs,  circles,  aiu-eoles,  and  wheels. 
to  represent  the  sun.  Sometimes  the  emblem  of  this  luminary  is 
associated  with  rays,  as  m  Plate  in..  Fig.  3,  and  in  Figure  10,  p.  100  ; 
occasionally,  as  in  some  of  the  ancient  temples  in  Egypt  discovered  in 
1854,  the  sun's  rays  are  represented  by  hues  terminating  in  hands, 
sometimes  one  or  more  of  these  contain  objects  as  if  they  were  gifts 
sent  by  the  god ;  amongst  other  objects,  the  crux  ansata  is  shown 
conspicuously.  In  a  remarkable  plate  in  the  Transactions  of  the  Royal 
Society  of  Literature  (second  series,  vol.  i.,  p.  140),  the  sun  is  identified 
with  the  serpent ;  its  rays  terminate  in  hands,  some  holding  the 
handled  cross  or  tau,  and  before  it  a  queen,  apparently,  worships. 
She  is  offering  what  seems  to  be  a  lighted  tobacco  pipe,  the  bowl  being 
of  the  same  shape  as  that  commonly  used  in  Turkey  ;  £i-om  this  a  wavy 
pyramid  of  flame  rises.  Bebind  her,  two  female  slaves  elevate  the 
systrmn ;  whilst  before  her,  and  apparently  between  herself  and  her 
husband,  are  two  altars  occupied  by  round  cakes  and  one  crescent- 
shaped  emblem.     Fi;^ure  24  was  used  in  ancient  days  by  Babylonian 


artists  or  sculptors,  Avheu  the}-  wished  to  represent  a  being,  apparently 
human,  as  a  god.  The  sanie  plan  has  been  adopted  by  the  moderns, 
who  have  varied  the  symbol  by  representing  it  now  as  a  golden  disc, 
now  as  a  ter'-eslrial  orb,  again  as  a  rayed  sphere.  A  writer,  when 
describing  a  god  as  a  man,  can  say  that  the  object  he  sketches  is 
divine  ;  but  a  painter  thinks  too  much  of  his  art  to  put  on  any  of 
his  designs,  "  this  woman  is  a  goddess,"  or  "  this  creature  is  divine  "  : 
he  therefore  adds  an  aureole  round  the  head  of  his  subject,  and  thus 
converts  a  very  ordinary  man,  woman,  or  child  into  a  deity  to  be 
reverenced  ;  modern  artists  being  far  more  skilful  in  depicting  the 
Almighty  than  the  carpenters  and  goldsmiths  of  the  time  of  Isaiah 
(xl.  18,  19,  xli.  G,  7,xliv.  9-10) 

Figure  25  is  another  representation  of  the  solar  disc,  in  which  it  is 
marked  with  a  cross.  This  probably  originated  in  the  wheel  of  n 
chariot  having  four  spokes,  and  the  sun  being  likened  to  a  charioteer. 
The  chariots  of  the  sun  are  referred  to  in  2  Kings  xxih.  11  as  idolatrous 
emblems.  Of  these  the  wheel  was  symbolic.  The  identification  of 
this  emblem  with  the  sun  is  very  eas}-,  for  it  has  repeatedly  been 
found  in  Mesopotamian  gems  in  conjunction  with  the  moon.  In  a 
very  remarkable  one  figured  in  Fiawlmson's  Ancie)it  I\lonarc]tics,\ol  ii., 
p.  249,  the  cross  is  contrived  as  five  circles.  It  is  remarkable,  that  in 
many  papal  pictures  the  wafer  and  the  cup  are  depicted  precisely 
as  the  sun  and  moon  in  conjunction.  See  Pugin's  Architectural 
Glossary,  jilate  iv.,  fig.  5. 

Figures  20,  27,  28,  p.  Ho,  are  simply  varieties  of  the  solar  wheel, 
intended  to  represent  the  idea  of  the  sun  and  moon,  the  mystic  triad 
and  unit,  the  "  ar'ha,"  or  four  In  Figure  27,  the  mural  ornament  is 
introduced,  that  being  symbolic  of  feminine  A'irginity.  For  explana- 
tion of  Figure  28,  see  Figures  30,  37. 

Figura  29,  p.  145,  is  copied  from  Lajard,  Op.  (Jit.,  plate  xiv.  F. 
That  author  states  that  he  has  taken  it  from  a  drawing  of  an  Egyptian 
stele,  made  by  M.  E.  Pjisse  {Monum.  Eyyjit.,  plate  xxxvii.).  and  that 
the  original  is  in  the  British  Museum.  There  is  an  imperfect  copy  of 
it  in  Ptawlinsou's  Herodotus,  vol  ii.  The  original  is  too  indelicate  to 
be  represented  fully.  I^is,  the  central  figure,  is  ■\^■holly  nude,  with  the 
exception  of  her  h^ad-dress,  and  neck  and  l)reast  ornaments.  In  one 
hand  she  holds  two  blades  of  corn  apparently,  wdiilst  in  the  o;her  she 
holds  three  lotus  flowers,  two  being  egg  shaped,  whilst  the  central 
one  is  expanded  ;  with  these,  wliich  evidently  symbolise  the  mystic 
triad,  is  associated  a  circle  emblematic  of  the  yoni,  thus  indicating  the 


fouvfolcl  creator.  Isis  stands  upon  a  lioness  ;  on  one  side  of  her  stands 
a  clothed  male  figure,  holding  in  one  hand  the  crux  ansata,  and  in  the 
other  an  upright  spear.  On  the  opposite  side  is  a  male  figure  wholly 
nude,  like  the  goddess,  save  his  head-dress  and  collar,  the  ends  of 
which  are  arranged  so  as  to  form  a  cross.  His  hand  points  to  a 
flagellum,  hehind  him  is  a  covei't  reference  to  the  triad,  whilst  in  front 
Osiris  offers  undisguised  homage  to  Isis.  The  head-dress  of  the 
goddess  appears  to  be  a  modified  form  of  the  crescent  moon. 

Figures  30.  31,  -Vz,  33,  pp.  145,  l-iG,  represent  the  various  triangles 
and  their  union  which  have  been  adopted  in  worship.  Figure  30  is 
said  to  represent  iire,  which  amongst  the  ancient  Persians  Avas  depicted 
as  a  cone,  whilst  the  figure  inverted  represents  water. 

Figure  3-i,  p.  147,  is  an  ancient  Hindoo  emblem,  called  Sri  lantra, 
which  is  fully  explained  in  its  place.  It  has  now  been  adopted  in 
Christian  churches  and  Freemasons'  lodges. 

Fio'ure  35,  p.  148,  is  a  very  ancient  Hindoo  emblem,  whose  real 
signification  I  am  unable  to  divine.  It  is  used  in  calculation  ;  it  forms 
the  bnsis  of  some  game  ;  and  it  is  a  sign  of  vast  import  in  sacti  worship. 
A  coin,  bearing  this  figure  upon  it,  and  having  a  central  cavity  Avith 
the  Etruscan  letters  SUPEN  placed  one  between  each  two  of  the 
angles,  was  found  in  a  fictile  urn,  at  YolaterriB,  and  is  depicted  in 
Fabretti's  Italian  Glossary,  plate  xxvi.,  fig.  35S,  his  a.  As  the  coin  is 
round,  the  reader  will  see  that  these  letters  may  be  read  as  Supen, 
Upens,  Pensu,  Ensup,  or  Nsupe.  A  search  through  Fabretti's  Lexicon 
affords  no  clue  to  any  meaning  except  for  the  third.  There  seems, 
indeed,  strong  reason  to  believe  that  ^leiisu  was  the  Etruscan  form  of 
the  Pali^)rtHC«,  the  Sanscrit  ^5('^7!(?/i,  the  Bengalh  2^duch,  and  the  Greek 
penta,  i.  e.  five.  Five,  certainly,  would  be  an  appropriate  word  for  the 
pentangle.  It  is  almost  impossible  to  avoid  speculating  upon  the  value 
of  this  fragment  of  archasological  evidence  in  support  of  the  idea  that 
the  Greeks,  Aryans,  and  Etruscans  had  something  in  common ;  but 
into  the  question  it  would  be  unprofitable  to  enter  here 

But,  although  declining  to  enter  upon  this  wide  field  of  inquiry,  I 
would  notice  that  whilst  searching  Fabretti's  Glossary  my  eye  fell  upon 
the  figure  of  an  equilateral  triangle  with  the  apex  upwards,  dc])icted 
plate  xliii.,  fig.  2440  ter.  The  triangle  is  of  brass,  and  was  found  in 
the  territory  of  the  Falisci.  It  bears  a  rude  representation  of  the 
outlines  of  the  soles  of  two  human  feet,  in  this  respect  resembling  a 
Buddhist  emblem ;  and  there  is  on  its  edge  an  inscription  which  mny  be 
rendered  thus  in  Roman  letters,  KAVI :  TERTINEI.  POSTIKNU, 


wliicli  probably  signifies  "  Gavia,  the  wife  of  Tertius,  offered  it."  Tlie 
occuiTeiice  of  two  Hindoo  sj-mbols  in  ancient  Italj^  is  veiy  remarkable. 
It  must,  liOM-ever,  be  noticed  that  similar  symbols  liave  been  found  on 
ancient  sculptured  stones  in  Ireland  and  Scotland.  There  may  be  no 
emblematic  ideas  whatever  conveyed  by  the  design ;  but  Avhen  the 
marks  appear  on  Gnostic  gems,  they  are  supposed  to  indicate  death, 
i.  c.  the  impressions  left  by  the  feet  of  the  inchvidual  as  he  springs  from 
earth  to  heaven. 

Figm'es  3G,  37,  p.  151,  are  Maltese  crosses.  In  a  large  book  of 
Etrurian  antiquities,  which  canre  casually  under  my  notice  about 
twenty  j'-ears  ago,  when  I  was  (mdeavouring  to  master  the  subject  of 
the  language,  theology,  etc.,  of  the  Etruscans,  but  whose  name  and 
other  particulars  I  cannot  now  remember,  I  found  depicted  two  crosses 
made  up  of  four  mascuUne  triads,  each  asher  being  erect,  and  united 
to  its  fellows  by  the  gland,  forming  a  central  diamond,  emblem  of  the 
yoni.  In  one  instance,  the  limbs  of  the  cross  were  of  equal  length,  in 
the  other  the  asher  of  one  Avas  three  times  as  long  as  the  rest.  A 
somewhat  similar  cross,  but  one  united  with  the  circle,  was  found  some 
time  ago  near  Naples.  It  is  made  of  gold,  and  has  apparently  been 
used  as  an  amulet  and  suspended  to  the  neck.  It  is  figured  in  plate 
35  of  An  Essay  on  the  Worship  of  the  Generative  Powers  during  the 
Middle  A(jes  (London,  privately  printed,  1R65).  It  may  be  thus 
described  :  the  centre  of  the  circle  is  occupied  by  four  oblate  spheres 
arranged  like  a  square ;  fi'om  the  salient  ciuwes  of  each  of  these  springs 
a  yoni  (shaped  as  in  I'igure  18),  mtli  the  point  outwards,  thus  forming 
a  cross,  each  ray  of  which  is  an  egg  and  fig.  At  each  junction  of  the 
ovoids  a  yoni  is  inserted  with  the  apex  inwards,  whilst  from  the  broad 
end  arise  four  asliers,  which  project  beyond  the  shield,  each  terminating 
in  a  few  golden  bead-like  drops.  The  whole  is  a  graphic  natural 
representation  of  the  intimate  union  of  the  male  and  female,  sun  and 
moon,  cross  and  circle,  Ouranos  and  Ge.  The  same  idea  is  embodied 
in  Figui-e  28,  p.  143,  but  in  that  the  mysterj^  is  deeply  veiled,  in  that  the 
long  arms  of  the  cross  represent  the  sun,  or  male,  indicated  by  the  triad ; 
the  short  ones,  the  moon  or  the  female  (see  Plate  vi..  Fig.  4,  Vol.  II.). 

Figure  38,  p.  151,  is  copied  from  the  Journal  of  the  Royal  Asiatic 
.Society,  vol.  xviii.,  p.  393,  plate  4.  It  is  a  Buddhist  emblem,  and  repre- 
sents the  same  idea  under  different  aspects.  Each  hinb  of  the  cross 
represents  the  fascinum  at  right  angles  with  the  body,  and  presented 
towards  a  barley  corn,  one  of  the  symbols  of  the  yoni.  Each  Umb  is 
marked  by  the  same  female  emblem,  and  terminates   A\ith  the  triad 


triano'le;  beyond  this  again  is  seen  the  conjunction  of  tlie  sim  and 
moon.  Tlie  whole  therefore  represents  the  mystic  arba,  the  creative 
four,  by  some  called  Thor's  hammer. 

I'igures  39  to  43,  p.  152,  are  developments  of  the  triad,  triangle^  or 
trinity. 

Fio-m-e  44,  p.  ]f)2,  is  by  Egyptologists  calUd  the  'symbol  of  life.' 
It  is  also  called  the  'handled  cross,'  or  crux  ansata.  It  repre- 
sents the  male  triad  and  the  female  unit,  under  a  decent  form. 
There  are  few  sjonbols  more  commonly  met  \di\\  in  Egyptian 
art  than  this.  In  some  remarkable  sculptures,  where  the  sun's  rays 
are  represented  as  terminating  in  hands,  the  offerings  which  these 
bring  are  many  a  crux  ansata,  emblematic  of  the  truth  that  a  fL-uitful 
union  is  a  gift  from  the  deity. 

Figures  45,  46,  p.  155,  are  representations  of  the  Hindoo  arba,  or 
the  four  elements  in  creation. 

Figures  47,  48,  p.  155,  are  representatives  of  the  ancient  male  triad, 
adopted  by  moderns  to  symbolise  the  Trinity. 

Figm-es  49,  50,  p.  156,  represent  the  trefoil  which  was  used  by  the 
ancient  Hindoos  as  emblematic  of  the  celestial  triad,  and  adopted 
by  modern  Christians.  It  will  be  seen  that  one  stem  arises  from  three 
curiously  shaped  segments,  each  of  wliich  is  supposed  to  resemble  the 
male  scrotum,  "  pm-se,"  "  bag,"  or  "  basket." 

Figure  51,  p.  156,  is  copied  fi-om  Lajard,  Culte  de  Venus,  plate  i. 
fig.  2.  He  states  that  it  is  fi'om  a  gem  cj^hnder  in  the  British  iNluseum. 
It  represents  a  male  and  female  figure  dancing  before  the  mystic  pahn- 
tree,  into  whose  signification  we  need  not  enter  beyond  sajdng  tbat  it  is 
a  symbol  of  Asher.  Opposite  to  a  particular  part  of  the  figures  is  to 
be  seen  a  diamond,  or  oval,  and  ajleur  do  hjs,  or  sjTnbolic  triad.  This 
gem  is  peculiarly  valuable,  as  it  illustrates  in  a  graphic  manner  the 
meaning  of  the  emblems  in  question,  and  how  "the  lilies  of  France ' 
had  a  pagan  origin. 

Figm-es  52  to  61,  p.  157,  are  various  representations  of  the  union  of 
the  four,  the  arba,  the  androgyne,  or  the  Imga-yoni. 

Figure  02,  p.  159.  is  a  well  known  emblem  in  modem  Europe;  it  is 
equally  well  known  in  Hindostau,  where  it  is  sometimes  accompanied 
by  pillars  of  a  pecuUar  shape.  In  one  such  compomid  the  design  is 
that  of  a  cupola,  supjiorted  by  closely  placed  pillars,  each  of  which  has 
a  "  capital,"  resembling  the  "  glaus  "  of  physiologists ;  in  the  centre 
there  is  a  door,  wherein  a  nude  female  stands,  resembling  in  all  respects 
Figm-e  62,  except  in  dress  and  the  presence  of  the  child. 


The  same  emblem  may  be  found  amongst  the  ancient  Italians. 

In  modern  Christian  art  this  symbol  is  called  vesica  juscis,  and  is 
usually  surrounded  A^ith  rays.  It  connnonly  serves  as  a  sort  of 
framework  in  which  female  saints  are  placed,  Avho  are  generally  the 
representati\'es  of  the  older  Juno,  Ceres,  Diana,  Venus,  or  other  imper- 
sonations of  the  feminine  element  in  creation  (see  Vol.  II.,  Fig.  '18, 
p.  64Sj. 

Figure  G3,  p.  159,  represents  one  of  the  forms  assumed  by  the 
systrum  of  Isis.  Sometimes  the  instrument  is  oval,  and  sometimes  it 
terminates  below  in  a  horizontal  line,  instead  of  in  an  acute  angle. 
The  inquirer  can  veiy  readily  recognise  in  the  emblem  the  mark  of  the 
female  creator.  If  there  should  be  any  doubt  in  his  mind,  he  will 
feel  at  rest  after  a  reference  to  Maffei's  Gentuie  xiiitiche  Fiijurate 
(Home,  1707),  vol.  ii.,  plate  01,  wherein  Diana  of  the  Ephesians 
is  depicted  as  having  a  body  of  the  exact  shape  of  the  systrum 
figured  in  Payne  Knight's  work  on  the  remains  of  the  worship  of 
Priapus,  etc.  The  bars  across  the  systiiim  show  that  it  denotes  a  pure 
virgin  (see  Vol.  II.,  pp.  710  -  710). 

Figures  01  to  07,  pp.  100,  101,  are  all  drawn  from  Assyrian  sources. 
The  central  figure,  which  is  usually  called  "  the  giove,''  represents  the 
delta,  or  female  "  door.''  To  it  the  attendant  genii  offer  the  pine  cone 
and  basket.  The  signification  of  these  is  explained  in  the  text.  I  was 
unable  at  first  to  quote  any  authority  to  demonstrate  that  the  pine  cone 
was  a  distinct  masculine  symbol,  but  now  the  reader  may  be  referred 
to  Mafl'ei,  Gemme  Anticlie  Figurate  (Rome,  1708),  where  in  vol.  in., 
plate  8,  he  will  see  a  Venus  Tir&igera.  The  goddess  is  nude,  and 
carries  in  one  hand  the  tripliform  arrow,  emblem  of  the  male  triad, 
whilst  in  the  other  she  bears  a  thyrsus,  terminating  in  a  pine  or  fir 
cone.  Now  this  cone  and  stem  is  carried  in  the  Bacchic  festivities, 
and  can  be  readily  recognised  as  viyga  cum  ovo.  Sometimes  the  thyr- 
sus is  replaced  by  ivy  leaves,  which  like  the  fig  are  symbolic  of  the 
triple  creator.  Occasionail}^  the  thyrsus  was  a  lance  or  pike,  round 
which  vine  leaves  and  berries  were  clustered,  Bacchus  cum  vino  bemg 
the  companion  of  Venus  cum  Cerere.  But  a  stronger  confirmation  of 
my  views  may  be  found  in  plate  xl.  of  the  same  volume.  This  is 
entitled  ISaoraJizio  cli  Priajw,  and  represents  a  female  ofi'eriug  to 
Priapus.  The  figure  of  the  god  stands  upon  a  pillar  of  three  stones, 
and  it  bears  a  thyrsus  from  which  depend  two  ribbons.  The  devotee  is 
accompanied  by  a  hoj,  who  carries  a  pine  or  fir  cone  in  his  hand,  and 
a  basket  on  his  head,  in  which  may  be  recognised  a  male  eftigy.     In 


Figure  65  tbe  position  of  the  advaiicecl  hand  of  each  of  the  priests 
nearest  to  the  grove  is  verj^  suggestive  to  the  physiologist.  Figure  Cli 
is  explained  on  page  163.  It  is  to  be  noticed  tliat  a  door  i.-3  adopted 
amongst  modern  Hindoos  as  an  emblem  of  the  sacti.  (See  Vol.  II., 
Fig.  34,  p  491.) 

Figures  08,  09,  TO,  page  164,  are  fancy  sketches  intended  to  repre- 
sent the  "sacred  shields"  spoken  of  in  Jewish  and  other  history. 
The  last  is  draA\'n  from  memory,  and  represents  a  Templar's  shield. 
According  to  the  method  in  which  tbe  shield  is  viewed,  it  appears 
like  the  os  tincce,  or  the  navel. 

Figures  7],  7:2,  p.  104,  represent  the  shape  of  the  systrum  of  Isis, 
the  fruit  of  the  fig,  and  the  yoni.  When  a  garment  of  this  sliape  is 
made  and  worn,  it  becomes  the  "pallium"  donned  alike  by  the  male 
and  female  individuals  consecrated  to  Roman  worship. 

Figures  To,  74,  p.  105,  represent  an  ancient  Christian  bishop  and 
a  modern  nun  \^'eariug  the  emblem  of  the  female  sex.  In  the  former, 
said  (in  Old  Emjlaiul  Pictonalhj  Ilhtstrated,  by  luiight)  to  be  a 
drawing  of  St.  Augustnie,  the  amount  of  symbolism  is  great.  The 
"nimbus"  and  the  tonsure  are  solar  emblems;  the  pallium,  the 
feminine  sign,  is  studded  witii  phallic  crosses  ;  its  lovrer  end  is  the 
ancient  T,  the  mark  of  the  inasculuie  triad ;  the  right  hand  has  the 
forefinger  extended,  like  the  Assyrian  priests  whilst  doing  homage  to 
the  grove,  and  within  it  is  the  fruit,  tajijniacJt,  which  is  said  to  have 
tempted  Eve.  When  a  male  dons  the  pallium  in  worship,  he  becomes 
the  representative  of  the  arba,  or  mystic  four.    See  A'ol.  II.,  pp.  915-918. 

Figure  75,  p.  167,  is  a  well  known  Christian  emblem,  called  "a 
foul  anchor."  The  anchor,  as  a  sj^mbol,  is  of  great  antiquity.  It 
may  be  seen  in  an  old  Etruscan  coin  in  the  British  Museum,  depicted 
in  Vtteruin  Foptdorum  ct  Eeijum  Numi,  etc.  (London,  1814).  plate  ii., 
iig.  1.  On  the  reverse  there  is  a  chariot  wheel.  The  foul  anchor 
represents  the  crescent  moon,  the  argha,  ark,  uavis,  or  boat ;  in  this  is 
placed  the  mast,  round  which  the  sei-pent,  the  emblem  of  life  in  the 
'■  verge,"  entwines  itself.  The  cross  beam  completes  the  mystic  foiu-, 
symbolic  alilce  of  the  sun  and  of  androgyneitj^ 

Figures  7G  to  80,  p.  168,  are  Asiatic  and  Egyptian  emblems  in  use 
amongst  ourselves,  and  receive  their  explanation  on  the  page  indi- 
cated. 

Figure  81,  page  202,  is  copied  from  Godfrey  Higgius'  Anacahjpsis, 
vol.  ii.,  fig.  27.  It  is  drawn  from  Montfau9ou,  vol.  ii.,  p].  132,  fig.  6. 
In  liis  text,  Higgius  refers  to  two  similar  groups,  one  which  exists  in 


the  Egyptian  temple  of  Ipsambul  in  Nubia,  and  described  by  AVilsou, 
Oil  Buddhists  and  Jeijncs,  p.  1-27  ;  another,  found  in  a  cave  temple  iu 
the  south  of  India,  described  bj^  Col.  Tod,  in  his  History  of  Rajpoot- 
aiiah.  The  group  is  not  explained  by  Montfau^on.  It  is  apparently 
Greek,  and  combines  the  story  of  Hercules  Avith  the  seductiveness  of 
Circe.     The  tree  and  serpent  is  a  common  emblem. 

Figure  81,  p.  273,  is  copied  from  Lajard,  C'ldte  de  Venus,  plate  xix., 
fig.  11.  The  origin  of  this,  which  is  a  silver  statuette  in  that  author's 
possession,  is  unknown.  The  female  represents  Venus  bearing  in  one 
hand  an  apple  ;  her  arm  rests  upon  Avhat  seems  to  be  a  rei^resentative 
of  the  mystic  triad  (the  two  additions  to  the  upright  stem  not  being 
seen  in  a  front  view),  round  which  a  dolphin  {8e\<pis,  'dolphin,'  for 
BeXcpvs  '  womb  ')  is  entwined,  from  whose  mouth  comes  the  stream  of 
Ufe. 

Figure  82,  p.  27U,  is  from  Lajard  (Oj).  Cit.),  plate  xiv.  b,  lig.  S. 
The  gem  is  of  unknown  origin,  but  is  apparently  Babylonish ;  it  repre- 
sents the  male  and  female  in  conjunction :  both  ajjpear  to  be  holding 
the  symbol  of  the  triad  in  much  respect,  whilst  the  cmious  cross 
suggests  a  new  reading  to  an  ancient  symbol. 

Figure  83,  page  343,  may  be  found  in  Fabretti's  Corpus  Inscrlp- 
tlonem  Itcdicarum  (Turin,  1867),  plate  xxv.,  fig.  303  f.  The  coins 
which  bear  the  figures  are  of  brass,  and  were  found  at  Volaterrte.  In 
one  the  double  head  is  associated  with  a  dolphin  and  crescent  moon  on 
the  reverse,  and  the  letters  Velathri,  in  Etruscan.  A  similar  inscrip- 
tion exists  on  the  one  containing  the  club.  The  club,  formed  as  in 
Figure  83,  occurs  frequently  on  Etruscan  coins.  For  example,  two 
clubs  are  joined  with  four  balls  on  a  Tudertine  coin,  having  on  the 
reverse  a  hand  appaventlj'-  gauntleted  for  fighting,  and  foiu-  balls 
arranged  in  a  square.  On  other  coins  are  to  be  seen  a  bee,  a  trident, 
a  spear-head,  and  other  tripliform  figures,  associated  with  three  balls 
in  a  triangle  ;  sometimes  two,  and  sometimes  one.  The  double  head 
with  two  balls  is  seen  on  a  Telamoniau  coin,  having  on  the  reverse 
what  appears  to  be  a  leg  with  the  foot  turned  upwards.  In  a  coin  of 
Poperlonia  the  club  is  associated  with  a  spear  and  two  balls,  whilst 
on  the  reverse  is  a  single  head.  I  must  notice  too  that  on  other  coins 
a  hammer  and  pincers,  or  tongs,  appear,  as  if  the  idea  was  to  show 
that  a  maker,  fabricator,  or  heavj^  hitter  was  intended  to  be  symbolised. 
What  that  was  is  farther  indicated  by  other  coins,  on  which  a  head 
appears  thrusting  out  the  tongue.  At  Cortona  two  statuettes  of  silver 
have  been  found,  represeuliug  a  double-faced  indi\idual.    A  lion's  head 


for  a  cap,  a  collar,  and  biiskius  are  the  sole  articles  of  dress  Avoru. 
One  face  appears  to  be  femiuiiie,  aud  the  other  masculine,  but  neither 
aie  bearded.  The  pectorals  and  the  general  form  indicate  the  male, 
l.iut  the  usual  marks  of  sex  are  absent.  On  these  have  been  found 
Eirussan  inscriptions  (1)  v.  cvinti  arntus  culi'iansi  alpan  turck  : 
(2)  V.  cviNTE  ARNTiAS  SELANSE  TEZ  ALPAN  TURCE.  Wliicli  may  be  ren- 
dered [1}  "  V.  Quintus  of  Ai'untia,  to  Culpian  pleasing,  a  gift "  :  (2)  "  V. 
Quintus  of  Aruntia  to  Vulcan  pleasing  gave  a  gift,"  evidently  shomug 
that  they  were  e.v  voto  offerings. 

Figure  Si,  p.  351.  The  tigure  here  represented  is,  under  one  form 
or  another,  extremely  common  amongst  the  sculptured  stones  in  Scot- 
land. Four  varieties  m;\y  be  seen  in  plate  48  of  Col.  Forbes  Leslie's 
Early  Races  of  Scotland.  In  plate  49  it  is  associated  with  a  sei-pent, 
apparently  the  cobra.  The  design  is  spoken  of  as  "  the  spectacle  orna- 
ment," and  it  is  very  commonly  associated  with  another  figure  closely 
resembling  the  letter  Z-  It  is  very  natural  for  the  inquirer  to  associate 
the  twin  circles  mth  the  sim  and  earth,  or  the  sun  and  moon.  On  one 
Scottish  monument  the  circles  represent  wheels,  and  they  probably 
indicate  the  solar  chariot.  As  yet  I  have  only  been  able  to  meet  with 
the  2.  ^^^  "  spectacle  ornament"  once  out  of  Scotland;  it  is  figm-ed  on 
apparently  a  Gnostic  gem  {The  Gnostics  and  their  Bemains,  by  C.  W. 
I^g,  London,  1864,  plate  ii.,  hi:.  5).  In  that  we  see  in  a  serpent  car- 
touche two  Z  figures,  each  haiiiig  the  down  stroke  crossed  by  a  hori- 
zontal line,  each  end  terminating  in  a  cu-olc ;  besides  them  is  a  six 
rayed  star,  each  ray  termmating  in  a  circle,  precisely  resembling  the 
star  in  Plate  in..  Fig.  3,  sitjirii.  I  can  offer  no  satisfactory  explanation 
of  the  emblem.  But  I  would  strongly  urge  xipon  those  who  are 
interested  in  the  subject  to  read  The  Early  Races  of  Scotland,  quoted 
above  (2  vols.,  Bvo.,  Edinburgh  :  Edmonson  and  Douglas,  1806). 

Figures  85,  8(5,  page  352,  represent  a  Yorkshke  and  an  Indian 
stone  circle.  The  first  is  copied  from  DescrijUions  of  Calms,  Crom- 
lechs, Kistvaens,  and  other  Celtic,  Druidical,  or  Scythian  Monuments 
in  the  DeMan,  by  Col.  Meadows  Taylor,  Transactions  of  the  Royal 
Irish  Academy,  vol.  24.  The  mound  exists  in  Twizell  Moor,  aud 
the  centre  of  the  circle  indicates  an  ancient  tomb,  very  similar  to 
those  foimd  by  Taylor  in  the  Dekkan ;  this  contained  only  one  single 
urn,  but  many  of  the  Indian  ones  contained,  besides  the  skeleton  of 
the  great  man  buried  therein,  skeletons  of  otlier  individuals  who  bad 
been  slaughtered  over  his  tomb,  and  biuied  above  the  kistvaen  con- 
taining his  bones;  in  one  instance  two  boches  aud  three  heads  were 


fouud  in  the  principal  grave,  and  twent_y  otliei-  skeletons  above  and 
beside  it.  A  perusal  of  this  very  interesting  paper  -will  well  repay  the 
study  bestowed  upon  it.  Figure  86  is  copied  from  Forbes  Leslie's  book 
mentioned  above,  plate  59.  It  represents  a  modern  stone  circle  in  the 
Dekkan,  aud  is  of  very  modern  construction.  The  dots  upon  the 
stones  represent  a  dab  of  red  paint,  which  again  represents  blood. 
The  figures  are  introduced  into  my  text  to  show  that  Palestine  contains 
evidence  of  the  presence  of  the  same  rehgious  ideas  as  existed  in 
ancient  England  and  Hindostan,  as  well  as  in  modern  India.  The 
name  of  the  god  worshipped  in  these  modern  shrines  is  Vetal,  or 
Betal.  It  is  worth  mentioning  in  passing  that  there  is  a  celebrated 
monolith  in  Scotland  called  the  Newton  stone,  on  Avhicli  are  inscribed, 
evidently  with  a  graving  tool,  an  inscription  in  the  Ogham,  aud  another 
in  some  ancient  Arj-an  character  (see  IMoore's  Ancient  Pillar  Stones 
of  Scotland). 

Figure  !S7,  page  859,  indicates  the  solar  wheel,  emblem  of  the 
chariot  of  Apollo.  This  sign  is  a  very  common  one  upon  ancient  coins ; 
sometimes  the  raj's  or  spokes  are  four,  at  others  they  arc  more  nume- 
rous. Occasional!}'  the  tire  of  the  wheel  is  absent,  and  amongst  the 
Etruscans  the  nave  is  omitted.  This  solar  cross  is  very  common  in 
Ireland,  and  amongst  the  E,omanists  generally. 

Figure  88,  p.  SOU,  is  copied  from  Hysloj),  who  gives  it  on  the  autho- 
rity of  Col.  Hamilton  Smith,  who  copied  it  from  the  original  collection 
made  by  the  artists  of  the  French  Institute  of  Cairo.  It  is  said  to 
represent  Osiris,  but  this  is  doubtful  There  is  much  that  is  intensely 
mystical  about  the  figtire.  The  whip,  or  fiagellum,  placed  over  the  tail, 
and  the  head  passing  through  the  yoni,  the  circular  spots  mth  their 
central  dot,  the  horns  with  solar  disc,  and  two  curiously  shaped  fea- 
thers (?j,  tlie  calf  reclining  upon  a  plinth,  wherein  a  division  into  three 
is  conspicuous,  all  have  a  meaning  in  reference  to  the  mystic  four. 

Figiu'e  80,  page  402,  is  copied  from  Higgins'  Anacalypsis,  plate  2, 
fig.  l-l.  Figiu'e  92,  page  411,  is  from  the  same  source.  That  author 
appears  to  have  taken  them  from  Maurice's  Indian  Antiquities,  a  copy 
of  which  I  have  hitherto  been  unable  to  procure. 

Figitre  90,  page  402,  is  also  from  Higgins,  who  has  copied  it  from 
Moor's  Hindu  Pantheon.  Having  been  able  recently  to  procure  a  copy 
of  this  work,  I  lind  that  ]\Ioor  distinctly  expresses  his  opinion  that  it  is 
of  European  and  not  of  Indian  origin,  and  consequently  that  it  is 
worthless  as  illustrating  the  life  of  Cristua. 

Figure  9  i ,  page  410,  is  stated  by  Fliggins,  Anacalypsis,  p.  217,  to  be 


a  mark  on  the  breast  of  an  Egyptian  mummy  in  the  I\Iuseum  of  Uni- 
versity College,  London.  It  is  essentially  the  same  symbol  as  the 
crux  cinsata,  and  is  emblematic  of  the  luale  triad  and  the  female  unit. 

Figure  92,  page  411,  is  from  the  same  authority,  and  I  have  not  yet 
bee2i  able  to  conlirm  it. 

Fig.  'J;3,  page  445,  is  the  IMithraic  lion.  It  may  be  seen  in  Hyde's 
Religion  of  the  Ancient  Persians,  second  edition,  plate  1.  It  may  also 
be  seen  in  vol.  ii.,  plates  ID  and  11  of  Maffei's  Gemme  Antiche Figurate 
(Rome,  1707).  In  plate  10  the  Mithraic  lio^^  has  seven  stars  above  it, 
around  which  are  placed  repectively,  words  written  in  Greek,  Etrus- 
can and  Phamician  characters,  ZEDCFI,  TELKA2n.  TELKON.  TEL- 
KON.  QIDEKH.  UNEULK.  LNKELLP.  apparently  showing  that 
the  emblem  was  adopted  by  the  Gnostics.  It  would  be  unprofitable  to 
dwell  upon  the  meaning  of  these  letters.  Alter  puzzling  over  them, 
I  fancy  that  "  Bad  Spirits,  pity  us,"  '•  Just  one,  I  call  on  thee,"  may 
be  made  out  by  considering  the  words  to  be  %-ery  bad  Greek,  and  the 
letters  to  be  much  transposed. 

Figure  04,  page  495,  is  copied  by  Higgins,  Anaccthjpsis,  on  the 
authority  of  Dubois,  who  states,  vol.  iii.,  p.  ^3,  that  it  was  found  on  a 
stone  on  a  church  in  France,  where  it  had  been  kept  rehgiously  for  six 
hundred  years.  Dubois  regards  it  us  wholly  astrological,  and  as 
having  no  reference  to  the  story  told  in  Genesis.  It  is  unprohtable  to 
speculate  on  the  draped  ligures  as  representative  of  Adam  and  Eve. 
We  have  introduced  it  to  show  how  such  tales  are  intermingled  with 
Sabeanism. 

Figure  95,  page  497,  is  a  copy  of  a  gem  h^ured  by  Layard  {Nineveh 
and  Babylon,  p.  loOj,  and  represents  a  deity  seated  on  a  lotus,  adoring 
the  muudane  representative  of  the  mother  of  creation.  I  have  uA  yet 
met  witli  any  ancient  gem  or  sculptiu-e  which  seems  to  ideuLiiy  theyoni 
so  completely  with  various  goddesses.  Compare  this  with  Figure  4«, 
Vol.  II.,  p.  C4«,  wherein  the  emblem  is  even  more  strikingly  identified 
^ith  woman,  and  with  the  virgin  Mary. 

Figure  9U,  page  5:c9,  is  copied  from  plate  2i,  iig.  ei,  of  Lajard's  CuUe 
de  Venus.  He  states  that  it  is  an  impression  of  a  cornelian  cylinder,  in 
the  collection  of  the  late  Sir  William  Ouseley,  and  is  supposed  to 
reijreseut  Bel  and  two  fish  gods,  the  authors  of  fecimdity. 

Figure  97,  page  030,  is  copied  from  a  small  Egyptian  statuette,  in 
the  Mayer  Collection  of  the  Free  Museum,  Liverpool.  It  represent.s 
Isis,  Horns,  the  fish,  and  the  serpent.  The  figure  is  ciuious,  as  shoAving 
the  long  persibLeuce  of  reverence  for  the  vlrgni  and  child,  and  the  iden- 


tilicatioii  of  the  fish  with  the  eye  symbol,  both  indicating  the  yoni, 
whilst  the  serpent  indicates  the  hnga. 

Figure  98,  p.  531,  is  a  fancy  sketch  of  the  Jieiir  de  hjs,  the  hly  of 
France.  It  symbohses  the  male  triad,  whilst  the  ring  around  it  repre- 
sents the  female.  The  identification  of  this  emblem  of  the  trinity  mth 
the  tripliforui  TMahadeva,  and  of  the  ring  w'ith  his  sacti,  may  be  seen 
in  the  next  figure. 

Figure  90,  p.  532,  is  copied  from  i^late  i.,  fig.  2,  of  Lajard,  who 
states  that  it  is  a  copy  of  the  impression  of  a  cylhider  of  grey  chal- 
cedony, in  the  British  Museum.  It  appears  to  be  intensely  mystical, 
but  it  is  unnecessary  to  go  into  its  minute  signification.  It  has  been 
introduced  to  show  the  identification  of  the  eye,  fish,  or  oval  shape, 
with  (he  yoni,  and  of  iliefleai-  de  hjs  with  the  lingam,  which  is  recog- 
nised by  the  respective  positions  of  the  emblems  in  front  of  particular 
parts  of  the  mystic  animals,  who  both,  on  their  part,  adore  the  sj^mbolic 
palm  tree,  and  its  pistil  and  stamens.  The  sunilarity  of  the  palm  tree 
to  the  ancient  round  towers  in  Ireland  and  elsewhere  will  natm-ally 
strike  the  observer. 


VOL.  II. 

On  the  side  of  the  cover  is  a  representation  of  Siva,  taken  from 
Moor's  Hindu  Pantheon,  plate  xiii.  He  is  supposed  to  be  the  oldest 
of  the  Indian  deities,  and  to  liave  been  worshipped  by  the  aborigines 
of  Hindostan  before  the  Aryarjs  invaded  that  country.  It  is  thought 
that  the  Vedic  religion  opposed  this  degrading  conception  at  the  first, 
but  was  powerless  to  eradicate  it.  Though  Siva  is  yet  the  most  popu- 
lar of  all  the  gods,  he  is  venerated  1  understand  only  by  the  vulgar. 
Though  he  personifies  the  male  principle,  there  is  notanytliing  indecent 
in  pictorial  representations  of  him.  In  one  of  his  hands  is  seen  the 
trident,  one  of  the  emblems  of  the  masculme  triad ;  Avhilst  in  another 
is  to  be  seen  an  oval  systriun-shaped  loop,  a  symbol  of  the  feminine 
unit.  On  his  forehead  he  bears  an  e.ye,  symbolic  of  the  Omniscient, 
the  sun,  and  the  union  of  the  sexes. 

At  the  back  of  the  cover  is  seen  a  figure  of  Venus  standing  on  a 
tortoise,  whose  symbolic  import  is  explained  on  page  881,  Vol.  II.  It  is 
copied  from  Lajard,  Siir  le  C'ulte  de  Venus,  plate  iii.,  fig.  5,  and  is  stated 


by  him  to  be  a  ch-awing  of  an  Etrascan  candelabrum,  existing  in  the 
Royal  Museum  at  Beilin.     See  fig.  7i,  hifr<i. 

The  frontispiece  is  a  copy  of  a  small  Hindoo  statuette  in  the  Maj^er 
Collection  (Free  Museum,  Liverpool).  It  represents  Parvati,  or  Devi, 
the  Hindoo  vii-gin  and  child.  The  right  hand  of  the  figure  makes  the 
symbol  of  the  yoni  with  the  forefinger  and  thumb,  the  rest  of  the 
fingers  typifying  the  triad.  In  the  palm  and  on  the  navel  is  a  lozenge, 
emblematic  of  woman.  The  child  Christna,  tlie  equivalent  of  the 
Egyptian  Horus  and  the  Christian  Jesus,  bears  in  its  hand  one  of  the 
many  emblems  of  the  linga,  and  stands  upon  a  lotus.  The  monkey 
introduced  into  the  group  plays  the  same  part  as  the  cat,  cow,  lioness, 
and  ape  in  the  Egyptian  mythology,  being  emblematic  of  that  desire 
which  eventuates  in  the  production  of  offspring. 

PLATE  I. 
Is  a  copy  of  figures  given  in  Bryant's  Ancient  MythoJofjy,  plates  xiii., 
xxviii.,  thii-d  edition,  1807.  The  first  two  illustrate  the  story  of  Pale- 
mon  and  Cetus,  introducing  the  dolphin.  That  fish  is  symboUc  of  the 
female,  in  consequence  of  the  assonance  in  Greek  between  its  name 
and  that  of  the  womb.  The  tree  symbohses  the  arbor  vlUc,  the  life- 
giving  sprout ;  and  the  ark  is  a  symbol  of  the  womb.  The  third  figure, 
where  a  man  rests  upon  a  rock  and  dolphin,  and  toys  with  a  mother 
and  child,  is  equally  suggestive.  The  male  is  repeatedly  characterised 
as  a  rock,  hermes,  menhir,  tolmen,  or  upright  stone,  the  female  by  the 
dolpliin  or  fish.  The  result  of  the  junction  of  these  elements  appears 
in  the  child,  whom  both  parents  welcome.  The  fourth  figure  represents 
two  emblems  of  the  male  creator,  a  man  and  trident,  and  two  of  the 
female,  a  dolphin  and  ship.  The  two  last  figures  represent  a  coin  of 
Apamea,  representing  Noe  and  the  ark,  called  Clhotiis.  Bryant  labours 
to  prove  that  the  group  commemorates  the  story  told  in  the  Bible 
respectmg  the  flood,  but  there  is  strong  doubt  whether  the  scriptm-al 
story  was  not  of  Greek  origin.  The  city  referred  to  was  in  Phrygia, 
and  the  coin  appears  to  have  been  struck  by  Phihp  of  Macedon.  Tlie 
inscription  round  the  head  is  AYT.  K.  lOVA  4>IAinn0C.  AYr.  ;  on  tlie 
reverse,  EnMA.  VP.  AA.  ESANAP.  OYB.  APXI.  AHAMEflN.  See 
Vol.  II.,  pp.  12:3,  and  385-392. 

PLATE    II. 
Is  a  copy  of  an  original  drawing  made  by  a  learned  Hindoo  pundit  for 
Wm.  Simpson,  Esq.,  of  London,  whilst  he  was  in  India  studying  its 
mythology.     It  represents  Brahma  supreme,  who  in  the  act  of  creation 


made  himself  double,  i.  c.  male  and  female  In  the  original  the 
central  part  of  the  figure  is  occupied  by  the  triad  and  the  unit,  but  far 
too  grossly  shown  for  reproduction  here  They  are  replaced  by  the 
crux  ausata.  The  reader  will  notice  the  triad  and  the  serpent  in  the 
male  hand,  wiiilst  in  the  female  is  to  be  seen  a  germinating  seed,  indi- 
cative of  the  relative  duties  of  father  and  mother.  The  whole  stands 
upon  a  lotus,  the  symbol  of  androgyneity.  The  technical  word  for  this 
incarnation  is  "  Arddlia  Nari."  See  infra.  Fig.  44,  p.  04-3,  representing 
the  same  idea,  the  androgyne  being  however  decently  draped. 

PLATE  III. 
Is  Devi,  the  same  as  Parvati,  or  Bhavani.  It  is  copied  from  Moor's 
Pantheon,  plate  xxx.  The  goddess  represents  the  feminine  element 
in  the  universe.  Her  forehead  is  marked  by  one  of  the  symbols  of  the 
foiu-  creators,  the  triad,  and  the  unit.  Her  dress  is  covered  -with 
symbolic  spots,  and  one  foot  peculiarly  placed  is  marked  by  a  circle 
having  a  dot  in  the  interior.  The  two  bear  the  same  signification  as 
the  Egyptian  eye.  I  am  not  able  to  dehne  the  symbolic  import  of  the 
articles  held  in  the  lower  hand.  INIoor  considers  that  they  represent 
scrolls  of  paper,  but  this  I  doubt.  The  raised  hands  bear  the  unopened 
lotus  flower,  and  the  goddess  sits  upon  another. 

PLATE  IV. 
Consists  of  six  figures  copied  from  Maurice's  Indian  Antiquities, 
vol.  vi.,  p.  273,  and  two  from  Bryant's  Mythology,  vol.  ii.,  third  edition, 
pp.  2n.3  and  40'.).  All  are  symbolic  of  the  idea  of  the  male  triad:  a 
central  figure,  erect,  and  rising  above  the  other  two.  In  one  an  altar 
and  fire  indicate,  mystically,  the  linga  ;  in  another,  the  same  is  pour- 
trayed  as  a  mim,  like  Mahadeva  always  is  ;  in  another,  there  is  a  tree 
stump  and  serpent,  to  indicate  the  same  idea.  The  tAvo  appendages 
of  the  linga  are  variously  descrilied  :  in  two  instances  as  serpents,  in 
other  two  as  tree  and  concha,  and  snake  and  shell.  The  two  last  seem 
to  embody  the  idea  that  the  right  '•  egg"  of  the  male  germinates  boj^s, 
whilst  the  left  produces  girls ;  a  theory  common  amongst  ancient 
physiologists.  The  figure  of  the  tree  encircled  by  the  serpent,  and 
supported  by  two  stones  resembling  "  tolmen,"  is  very  signihcant.  The 
whole  of  these  figures  seem  to  point  unmistakably  to  the  origin  of  the 
YQvy  common  belief  that  the  male  Creator  is  triune.  In  Assyrian 
theology  the  central  figure  is  Bel,  Baal,  or  Assliur;  the  one  on  the 
right  Ann,  that  on  the  left  Hea.     See  Vol  I.,  pp.  83-85. 


PLATE  V. 

Contains  pagan  sjunbols  of  the  trinity  or  linga,  witli  or  without  the 

unity  or  yoni. 

Fig.  1  represents  a  s_ynibol  frequently  met  with  in  ancient  arcliitec- 

ture,  etc.     It  symbolises  the  male  and  female  elements,  the  pillar  and 

the  half  moon. 

Fig.  2  represents  the  mystic  letters  said  to  have  been  placed  on  the 

portal  of  the  oracle  of  Delphi.      By  some  it  is  proposed  to  read  tlie  two 

letters  as  signifjdng  "he  or  she  is  ;  "  by  others  the  letters  are  taken  to  be 

sjanbolic  of  the  triad  and  the  unit.     If  they  be,  the  pillar  is  a  very 

unusual  form  for  tlie  yoni. 

Fi<^.    3   is   a    Hindoo   sectarian   mark  copied  from  Moor's   Hindn 

Pantheon,  and  is  one  out  of  many  indicating  the  union  of  the  male  and 

female. 

Fig.  4  is  emblematic  of  the  virgin  and  child.     It  identifies  the  two 

with  the  crescent.      It  is  singular  that  some  designers  should  unite  the 

moon  with  the  soh>r  sjmibol,  and  others  with  the  virgin.     We  believe 

that  tlie  first  indicate  ideas  like  that  associated  with  Baalim,  Alvhtaroth 
in  the  plural,  the  second  that  of  Astarte  or  Venus  in  the  singular. 
Or.  as  we  may  otherwise  express  it,  the  married  and  the  immaculate 
virgin. 

Fig.  5  is  copied  from  Sl.arpe's  Eyyjdian  Mijthologij,  p.  15.  It 
represents  one  of  the  Egyptian  trinities,  and  is  highly  symbohc,  not 
only  indicating  the  triad,  liere  Osiris,  Isis,  and  Nepthys,  but  its  union 
with  the  female  element.  The  central  god  Osiris  is  hunself  triune, 
as  he  bears  the  horns  symbohc  of  the  goddess  Athor  and  the  feathers 
of  the  god  Pta. 

Fig.  C  is  a  Hindoo  sectarial  mark,  from  Moor's  Hindu  Pantheon. 
The  lozenge  indicates  the  yoni.  For  this  assertion  we  not  only  have 
evidence  in  Babylonian  gems  copied  by  Lajard,  but  in  Indian  and 
Etruscan  designs.  We  find,  for  example,  in  vol.  v.,  plate  xlv.,  of 
Antiquites  Etrnsques,  etc.,  par  F.  A.  David  (Paris,  1785),  a  draped  female, 
wearin"  on  her  breast  a  half  moon  and  mural  crown,  holding  her  hands 
over  the  middle  spot  of  the  body,  so  as  to  form  a  '•  lozenge  "  with  the 
forefingers  and  thumbs.  The  triad  in  this  figure  is  very  distinct,  and 
we  may  add  that  a  trinity  expressed  by  three  balls  or  three  circles  is 
to  be  mat  with  in  the  remotest  times  and  in  most  distant  countries. 

Fi"s.  7,  8,  'J  and  10  are  copied  from  Cabrera's  account  of  an 
ancient  city  discovered  near  Palenque,  in  Guatemala,  Spanish  Ame- 
rica (London,  18-22).     Although  they  appear  to  have  a  sexual  design, 


yet  I  doubt  whether  the  similarity  is  not  accidental.  After  a 
close  examination  of  the  plates  given  by  Cabrera,  I  am  inclii^ed 
to  think  that  nothing-  of  the  liug^v-yoni  element  prevailed  in  the 
mind  of  the  ancient  American  sculptors.  All  the  males  are  care- 
fully draped  in  appropriate  girdles,  although  in  some  a  grotes-jue 
or  other  ornament,  such  as  a  human  or  bestial  head,  a  flower,  etc. 
is  attached  to  tlie  apron  or  '■  fall  "  of  the  girdle,  resemhhng  the 
sporran  of  the  Highlander  and  the  codpiece  of  mediaeval  knights  and 
others.  I  may,  however,  mention  some  very  remarkable  sculptures 
copied  ;  one  is  a  tree  whose  trunk  is  surrounded  by  a  ser[ient,  and 
whose  fruit  is  shaped  like  the  vesica  2^1^013 ;  in  another  is  seen  a  youth 
wholly  unclothed,  save  l)y  a  cap  and  gaiters,  who  kneels  before  a 
similar  tree,  being  threatened  before  and  behind  by  some  fierce  animal. 
This  fig-ure  is  peculiar,  differing  from  all  the  rest  in  lia-\ing  an  Euro- 
pean rather  than  an  American  head  and  face.  Indeed,  the  features, 
etc.,  remind  me  of  the  late  Mr.  Cobden,  and  the  cap  is  such  as  yachting 
sailors  usually  wear.  There  is  also  another  remarkable  group,  consist- 
ing apparently  of  a  man  and  woman  standing  before  a  cross,  propor- 
tioned like  tlie  conventional  one  in  use  amongst  Christians.  Every- 
thing indicate  American  ideas,  and  there  are  ornaments  or  designs 
wholly  unlike  any  that  I  have  seen  elsewhere.  The  man  appears  to 
offer  to  the  cross  a  gTotesque  human  figure,  mth  a  head  not  much  unlike 
Punch,  wdth  a  turned-up  nose,  and  a  short  pipe  shaped  like  a  fig  in  his 
mouth,  The  body  is  well  formed,  but  the  arms  and  thighs  are  rounded 
oft'  like  "  flippers  "  or  "  fins."  Resting  at  the  top  of  the  cross  is  a  bird, 
like  a  game  cock,  ornamented  by  a  necklace.  The  male  in  this  and 
the  other  sculptures  is  beardless,  and  that  women  are  depicted,  can 
only  be  guessed  at  by  the  inferior  size  of  some  of  the  figures.  It 
would  be  unprofitable  to  carry  the  description  farther. 

Figs.  11,  12,  are  from  vol.  i.,  plates  xix.  and  xxiii.,  of  a  remarkably 
interesting  work,  RecJiercJies  sur  V  ovlijine  V  esprit  et  les  2>^'ocires  cles 
Arts  lie  la  Orcce,  said  to  be  wiitten  by  D'Harcanville,  pubhshed  at 
London,  1785.  The  first  represents  a  serpent,  coiled  so  as  to  symbolise 
the  male  triad,  and  the  crescent,  the  emblem  of  the  yoni. 

Fig  12  accompanies  the  bull  on  certain  coins,  and  sj-mbohses 
the  sexual  elements,  le  baton  et  V  anneaii. 

Fig.  18  is,  like  figure  5,  from  Sharpe's  E<jypiian  Mythology,  p.  14, 
and  is  said  to  represent  Isis,  Nepthys,  and  Osiris.  One  of  the  many 
Mizraite  triads.     The  Christian  trinity  is  of  Egyptian  origin. 

Fig.    14    is   a   spmbol    frequently    seen   in   Greek   churches,   but 


appears  to  be  of  pve-cliristian  origin.  The  cross  wc  have  ah'eacly 
described  as  being  a  compound  male  emblem,  ^vllilst  the  crescent 
symbolises  the  female  element  in  creation 

[''igure  15  is  from  D'  Hiircanville,  Oj).  cit.,  \o\.  i.,  p.  xxiii.  It 
resembles  Figure  11,  supra,  and  enables  ns  by  the  introduction  of  the 
sun  and  moon  to  verify  the  deduction  drawn  from  the  arrangement  of 
the  serpent's  coils.  If  the  snake's  body,  instead  of  being  curved  above 
the  8  like  tail,  were  straight,  it  would  simply  indicate  the  linga  and  the 
sun;  the  bend  in  its  neck,  however,  indicates  the  j^oni  and  the  moon. 

Figure  IG  is  copied  from  plate  xvi.,  fig.  2,  of  Eecueil  de  Pierres 
Antiques  Graves,  foHo,  by  J.  j\1.  Ptaponi  (Rome,  178G).  The  gem 
represents  a  sacrifice  to  Priapus,  indicated  by  the  rock,  pillar,  figure, 
and  branches  given  in  our  plate.  A  nude  male  sacrifices  a  goat ;  a 
di-aped  female  holds  a  kid  ready  for  immolation  ;  a  second  man,  nude, 
plays  the  double  pipe,  and  a  second  woman,  draped,  bears  a  vessel  on 
her  head,  probably  containing  wine  for  a  lib:ition. 

Figure  17  is  from  vol.  i.  Beclicrclies,  etc.,  plate  xxii.  In  +his  medal 
the  triad  is  formed  by  a  man  and  two  coiled  serpents  on  the  one  side 
of  the  medal,  whilst  on  the  reverse  are  seen  a  tree,  surrounded  by  a 
snake,  situated  between  two  rounded  stones,  with  a  dog  and  a  conch 
shell  below.     Sec  supra,  Plate  iv.,  Fig.  G. 

PLA.TE  VI. 
— With  two  exceptions,  Figures  4  and  9, —  exhibits  Christian  emblems 
of   the   trinity   or    hnga,  and  the  unity  or  yoni,  alone  or  combined; 
the   whole    being    copied    from     Pugin's    Glossary    of   Ecclesiastical 
Ornament  (London,  18G9). 

Fig.  1  is  copied  from  Pugin,  plate  x^•ii.,  and  indicates  a  double 
union  of  the  truiity  with  the  unity,  here  represented  as  a  ring, 
I'anneau. 

Figs.  2,  3,  are  from  Pugin,  plate  xiv.  In  figure  2,  the  two 
covered  balls  at  the  base  of  each  limb  of  the  cross  are  extremely 
significant,  and  if  the  artist  had  not  mystified  the  free  end,  the 
most  obtuse  worshipper  must  have  recognised  the  symbol.  We 
may  add  here  that  in  the  two  forms  of  the  Maltese  cross,  the  position 
of  the  liugam  is  reversed,  and  the  egg-shaped  bodies,  with  iheii" 
cover,  are  at  the  free  end  of  each  limb,  Avhilst  the  natural  end  of  the 
organ  is  left  unchanged.  See  Vol.  I.,  Figs.  3G,  o7,  p.  ir)l.  This 
form  of  cross  is  Etruscan.  Fig.  3  is  essentially  the  same  as  the 
preceding,  and  both   may   be   compared  with  Fig.  4.      The   balls  iu 


this  cross  are  uncovered,  and  the  free  end  of  each  limb  of  the  cross  is 
but  shglitly  modified. 

Fig.  -i  is  copied  in  a  conventional  form  from  plate  xxxv.,  fig.  4, 
of    TiLO   Essays   on    the    Worship  of  Friapus  (London,  1805).     It  is 
thus  described  (page  147):    "The  object  was  found  at    St.  Agata  di 
Goti,  near  Naples. .....It  is  a  frH.f  ansata  formed  by  four  phalli,  with 

a  circle  of  female  organs  round  the  centre  ;  and  appears  by  the  look 
to  have  been  intended  for  suspension.  As  this  cross  is  of  gold, 
it  had  no  doubt  been  made  for  some  personage  of  rank,  possibly  an 
ecclesiastic."  We  see  here  very  distinctly  the  design  of  the  egg-  and 
systrum-shaped  bodies.  When  we  have  such  an  unmistakable  bi- 
sexual cross  before  our  eyes,  it  is  impossible  to  ignore  the  signification 
of  Figs.  2  and  8,  and  Plate  vii.,  Figs.  4  and  7.  See  supra,  Figs.  86, 
37,  Vol.  I.,  p.  151. 

Figs.  5,  6  are  fi-om  Pugiu,  plates  14  and  15,  and  represent  the 
trinity  with  the  unity,  the  triune  god  and  the  virgin  united  in  one. 

Fig.  7  represents  the  central  lozenge  and  one  limb  of  a  cross, 
figured  plate  xiv.  of  Pugin.  In  this  instance  the  Maltese  cross  is 
united  with  the  symbol  of  the  virgin,  being  essentially  the  same  as 
Fig.  9,  infra.     It  is  a  modified  form  of  the  crux  ansata. 

Fig.  6  is  a  compound  trinity,  being  the  finial  of  each  Umb  of  an 
ornamental  cross.     Pugin,  plate  xv. 

Fig.  9  is  a  well  known  Egyptian  symbol,  borne  in  the  hand  of 
almost  every  divinity.  It  is  a  cross,  with  one  Hmb  made  to  represent 
the  female  element  in  creation.  The  name  that  it  technically  bears  is 
crux  ansata,  or  "the  cross  with  a  handle."  A  reference  to  Fig.  4 
serves  to  verify  the  idea  which  it  involves. 

Fig.  10  is  from  Pugin,  plate  xxxv.  In  this  figure  the  cross  is 
made  by  the  intersection  of  two  ovals,  each  a  vesica  piscis,  an  emblem 
of  the  yoni.  Within  each  limb  a  symbol  of  the  trinity  is  seen,  e;ich 
of  which  is  associated  with  the  central  ring. 

Fig.  11  is  from  Pugin,  plate  xix.,  and  represents  the  arbor  vitcE, 
the  branch,  or  tree  of  life,  as  a  triad,  with  which  the  ring  is  united. 

PLATE  VII. 
Contains  both  pagan  and  Christian  emblems. 

Fig.  1  is  from  Pugin,  plate  xviii.,  and  is  a  very  common  finial 
representing  the  trinity.  Its  shape  is  too  significant  to  require 
an  explanation ;  yet  with  such  emblems  our  Christian  churclies 
abound  ! 


Fig.  2  is  from  Pugin,  plate  xxi.  It  is  a  combination  of  ideas  con- 
cealing the  union  patent  in  Fig.  4,  I'l.  vi.,  .sujira. 

Fig.  3  is  from  Moor's  Hiitdti  FaidJwoii.  It  is  an  ornament  borne 
by  Devi,  and  symbolises  tlie  union  of  the  triad  with  the  unit. 

Fig.  4:  is  from  Pugin,  plaLe  xxxii.  It  is  a  double  cross  made  iip  of 
the  male  and  female  emblems.  It  is  a  conventionalised  form  of  Fig.  4, 
Plate  vi.,  sitpra.  Such  eight-rayed  figures,  made  like  stars,  seem 
to  have  been  very  ancient,  and  to  have  been  designed  to  indicate  the 
junction  of  male  and  female. 

Fig.  5  is  from  Pugin,  plate  xvii.,  and  represents  the  trinity  and  the 
imity. 

Fig.  0  is  a  Buddhist  emblem  from  Bivmali,  Journal  of  Roijal  Asiailc 
SocieUj,  vol.  xviii.,  p.  392,  plate  i.,  hg.  52.  It  represents  the  short 
sword,  le  hracquemard,  a  male  symbol. 

Fig.  7  is  from  Pugin,  plate  xvii.     See  plate  vi.,  fig.  3,  supra. 

Figs.  8,  9,  10,  11,  12  are  Buddhist  (see  Fig.  6,  supra),  and  sjm- 
bolise  the  triad. 

Figs.  13,  14,  15,  10,  17  are  from  Pugin,  and  simply  represent  the 
trinity. 

Figs.  IS  and  19  are  common  Grecian  einblems.  The  first  is 
associated  with  Neptune  and  water,  the  second  with  Bacchus.  "With 
the  one  we  see  dolphins,  emblems  of  the  womb,  the  name  of  the  two 
being  assonant  in  Greek ;  with  the  other,  must  be  coupled  the  saj'ing, 
sine  Baccho  et  Cerere  frUjet  Venus. 

PLATE   VIII. 
Consists  of  various  emblems  of  the  triad  and  the  xmit,  drawn  almost 
exclusively  from  Grecian,  Etruscan,  Roman,  and  Indian  gems,  figm-es, 
coins,  or  sculptures,  Maffei's  Gemme  Anticke  Figurate,  Raponi's  Recueil, 
and  Moor's  Hindu  Pantheon,  being  the  chief  authorities. 

FIGUEES  IN  THE  TEXT. 
Figures  1,  2,  page  191,  represent  the  Buddhist  cross  and  one  of  its 
arms.  The  first  shows  the  union  of  four  ]>halii.  The  single  one  beino- 
a  conventional  form  of  a  well-known  organ.  This  form  of  cross  does 
not  essentially  differ  from  the  Maltese  cross.  In  the  latter,  Asher 
stands  pei-pendicularly  to  Anu  and  Hea ;  in  the  fonner  it  is  at  right 
angles  to  them.  "  The  pistol "  is  a  weU-known  name  amongst  oiu- 
soldiery,  and  foiu-  such  joined  together  by  the  muzzle  would  form  tlie 
Buddiiist  cross.     Compare  Figure  38,  Vol.  I.,  p.  151. 


XXXVl 

Figures  3,  4,  5,  page  191,  indicate  the  union  of  the  four  creators, 
the  trinity  and  the  unity.  Not  having  at  hand  any  copy  of  an  fincient 
key,  I  have  iTsed  a  modern  one;  hut  this  makes  no  essential  difl'erence 
in  the  symhoL 

Figures  0,  7,  p'ige  191,  are  copied  from  Lfijard,  Snr  le  Citlte  de 
Venus,  plate  ii.  They  represent  ornaments  hekl  in  the  hands  of  a 
great  female  hgure,  sculptured  in  has  relief  on  a  rock  at  Yazih  Kaia, 
near  to  Boghaz  Keni,  in  Anatolia,  and  described  by  M.  C.  Texier  iu 
1834-.  I'he  goddess  is  crowned  with  a  tower,  to  indicate  virginity;  in 
her  right  hand  she  liolds  a  staff,  sliown  in  Figure  7,  iu  the  other,  that 
given  in  Figure  G  ;  she  stimds  iipou  a  lioness,  and  is  attended  b}'  an 
antelope.     Figure  G  is  a  complicated  emblem  of  the  '  four.' 

Figure  8,  12,  pages  220,  222,  aie  copied  from  Moor's  Hindu  Pan- 
tlieon,  plate  Ixxxiii.  They  represent  the  lingam  and  the  yoni,  Avhich 
amongst  the  Indians  are  regarded  as  emblems  oi  God,  much  in  the 
same  way  as  a  crucifix  is  esteemed  bj'  certain  modern  Christians. 

Figures  9,  10,  11,  pages  221,  222,  from  Moor,  plate  Ixxxvi.,  are 
forms  of  the  argha,  or  sacred  sacrificial  cup,  bowl,  or  basin,  which 
repiesent  the  yoni  and  many  other  things  besides.  See  Moor,  Hindu 
Pantheon,  pp.  393,  391. 

Figure  14,  page  254.  Copied  from  Eawlinson's  Ancient  MonarcJdes, 
vol.  i.,  p.  170,  represents  Ishtar,  the  Assyrian  representative  of  Devi, 
Parvati,  Isis,  Astarte,  Venus,  and  INIary.  The  virgin  aud  child  are  to 
be  found  everywhere,  even  in  ancient  Mexico. 

Figures  15,  10,  page  2o9,  arc  copied  from  Lajard,  Sur  le  C'uJte  de 
Venus.  The  first  is  from  plate  xiv.  b,  fig.  5,  and  represents  a  male  aud 
female,  the  sjanbolic  tiiad  and  unit.  The  star  on  the  left  appears  to 
indicate  "the  foin-."  The  staff'  below  is  mystical,  and  as  yet  I  have 
not  met  with  anything  to  explain  its  meaning.  The  second  represents 
the  male  aud  female  as  the  sun  and  moon,  thus  ideutif^'iug  the  symbolic 
sex  of  those  luminaries.  The  legend  in  the  Pehlevi  characters  has  not 
been  interpreted.     Lajard,  plate  xix.,  fig.  0. 

Figure  17,  page  200,  is  taken  from  a  mediaeval  woodcut,  lent  to 
me  by  my  friend,  iMr.  John  Newton,  to  whom  I  am  indebted  for  the 
sight  of,  and  the  privilege  to  copy,  many  otlier  figures.  In  it  the  virgin 
Mary  is  seen  as  the  Queen  of  Heaven,  nursing  her  infant,  and  identified 
with  the  crescent  moon.  Being  before  the  sun,  she  almost  eclipses  its 
light.  'Ihan  this,  nothing  could  more  completely  identify  the  Christian 
mother  aud  chikl  with  Isis  and  Horus,  Ishtar,  Venus,  Juno,  and  a 


host  of  other  pagan  goddesses,  who  have  been  called  '  Q.ueeu  of 
Heaven,'  '  Spouse  of  God,'  the  '  Celestial  Virgin,'  etc. 

Figure  18,  page  201,  is  a  common  device  in  ])a.y)al  churches  and 
pao'an  symbolism.  It  is  intended  to  indicate  the  sun  and  moon  in 
conjunction,  the  union  of  the  triad  with  the  unit.  I  may  notice,  in 
pas&ing,  that  Mr.  Newton  has  shov\'ed  to  me  some  mediaeval  woodcuts, 
in  which  the  yoimg  unmarried  women  in  a  mixed  assemblage  were 
indicated  by  wearing  upon  their  foreheads  a  crescent  moon. 

Figure  19,  page  262,  is  a  Buddhist  symbol,  or  rather  a  copy  of 
Maitnya  Bodhisatwa,  from  the  monastery  of  Gopach,  in  the  valley  of 
Nepaul.  It  is  taken  from  Journal  of  Roijal  Atiiaiic  Society,  vol.  xviii., 
p.  894.  The  horseshoe,  like  the  vesica  2}i3<-'is  of  the  Roman  church, 
indicates  the  yoni ;  the  last,  taken  from  some  cow,  mare,  or  donkey, 
being  used  in  eastern  parts  where  we  now  use  their  shoes,  to  keep  ofi' 
the  evil  eye.  It  is  remarkable  that  some  nations  should  use  the  female 
organ,  or  an  effigy  thereof,  as  a  chann  against  ill  luck,  whilst  others 
adopt  the  male  sjnnbol.  In  Ireland,  a  female  shamelessly  exliibiting 
herself  was  to  be  found  sculptured  over  the  door  of  certain  churches, 
within  the  last  centmy.  See  Vol.  I.,  p.  114,  and  Vol.  II.,  p.  2G2.  The 
male  in  the  centre  sufficiently  explains  itself 

That  some  Buddhists  have  mingled  sexuality  with  their  ideas  of 
religion,  may  be  seen  in  plate  ii.  of  Emil  Schlagmtweit's  Atlas  of 
Buddhism  in  Tibet,  wherein  Vajarsattva,  "  The  God  above  all,"  is 
represented  as  a  male  and  female  conjoined.  Rays,  as  of  the  sim, 
pass  fi-om  the  group  ;  and  all  are  enclosed  in  an  ornate  oval,  or  horse- 
shoe, like  that  in  this  figure. 

I  may  also  notice  in  passing,  that  the  goddess  Doljang  (a.d. 
617-98)  has  the  stiijmata  in  her  hands  and  feet,  like  those  assigned  to 
Jesus  of  Nazareth  and  Francis  of  Assisi. 

FigTU-e  20  is  a  copy  of  the  medal  issued  to  pilgrims  at  the  shrine 
of  the  vii'gin  at  Loretto.  It  was  lent  to  me  by  Mx.  Newton,  but  my 
engi-aver  has  omitted  to  make  the  face  of  the  mother  and  child  black, 
as  it  ought  to  be.  Instead  of  the  explanation  given  in  the  text,  of  the 
adoption  of  a  black  skin  for  Mary  and  her  sou,  D'Iiarcan-\Tlle  sug- 
gests that  it  represents  night,  the  period  during  which  the  feminine 
creator  is  most  propitious  or  attentive  to  her  duties.  It  is  unnecessary 
to  contest  the  point,  for  almost  every  symbol  has  more  interpreta- 
tions given  to  it  than  one.  I  have  sought  in  vain  for  even  a  plausible 
reason   for  the   blackness   of  certain  virgins  and  children,  in  certain 

-C- 


XXXVlll 

XDapal  sliriiies,  wliicli  is  compatible  with  decency  and  Cliristiauit}^  It 
is  clear  tliat  the  matter  Avill  not  bear  the  light. 

Figiu-e  21,  page  276,  is  from  Lajard,  Oji.  cit.,  plate  iii.,  fig.  8.  It 
represents  the  sun,  moon,  and  a  star,  probably  Venus,  The  legend  is  in 
Phoenician,  and  may  be  read  LNBRB,  the  diamond  being  a  sjanbol 
of  Venus  or  the  yoni ;  or  it  may  stand  for  the  letter  y  ain  =  a,  g, 
or  0. 

Figm-e  22,  page  277,  is  from  Lajard,  plate  i.,  figure  S.  It  represents 
a  priest  before  a  vacant  throne  or  chair,  which  is  surmounted  by  the 
sun  and  moon,  and  a  curious  cross-shaped  rod  and  triangle  :  before  the 
throne  is  the  diamond  or  oval,  v\rhich  symbolises  the  female,  and  behind 
it  is  the  palm  tree,  an  emblem  of  the  male.  In  the  temple  of  the 
Syrian  goddess  the  seat  of  the  sun  was  empty.     See  Vol.  II.,  p.  788. 

Figure  2-3,  page  278,  is  Harpocrates,  on  a  lotus,  adoring  the 
emblem  of  Avoman  ;  see  Figure  95,  p.  497,  ante.  Lajard  and  others  state 
that  homage,  such  as  is  here  depicted,  is  actuality  paid  in  some  parts  of 
Palestine  and  India  to  the  Hiring  symbol ;  the  worshipper  on  bended 
Imees  offering  to  it,  la  houchc  inferleure,  with  or  without  a  silent 
prayer,  his  food  before  he  eats  it.  A  corresponding  homage  is  paid  by 
female  devotees  to  the  masculine  emblem  of  the  scheik  or  patriarch, 
which  is  devoutly  kissed  by  all  the  women  of  the  tribe  on  one 
solemn  occasion  during  the  year,  when  the  old  ruler  sits  in  state  to 
receive  the  homage.  The  emblem  is,  for  many,  of  greater  sanctity 
than  a  crucifix.  Such  homage  is  depicted  in  Picart's  Ecligious 
Ceremonies  of  all  tJie  people  in  the  World,  original  French  edition, 
plate  71.  See  also  The  Deih/stan,  translated  from  the  Persian 
(London,  ISJ-j,  vol.  ii.,  pp.  148-153). 

Figiu-es  24,  25,  pages  325,  320,  are  explained  above,  Figure  18. 

Figure  20,  page  329,  is  copied  from  Brj^ant's  Ancient  Mythology, 
Srd  edition,  vol.  iii.,  p.  193.  That  author  states  that  he  copied  it  from 
Spanheim.  Init  gives  no  other  reference.  It  is  apparently  from  a  Greek 
medal,  and  has  the  word  CAMI12N  as  an  inscription.  It  is  said  to 
represent  Jimo,  Sami,  or  Selenitis,  mth  the  sacred  peplum.  The  figure  is 
remarkable  for  showing  the  identity  of  the  moon,  the  lozenge,  and  the 
female.  It  is  doubtfid  whether  the  attitude  of  the  goddess  is  intended 
to  represent  the  cross. 

Figure  27,  page  329,  is  a  composition  taken  from  Bryant,  vol.  iv.. 
p.  "^SC.  The  rock,  the  water,  the  crescent  moon  as  an  ark,  and  the  dove 
hovering  over  it,  are  aU  symbolical ;  but  though  the  author  of  it  is  right 
in  his  grouping,  it  is  clear  that  he  is  not  aware  of  its  full  signification. 


The  reader  will  readily  gather  it  from  our  articles  upon  the  Arac  and 
Water,  and  from  our  remarks  upon  the  dove. 

Figure  28,  page  351,  is  explained.     Fig.  16,  page  100,  Vol.  I.,  ante. 

Figure  -29,  page  352.     See  Figure  10,  page  25'J,  Vol.  II.,  ante. 

Figure  30,  page  o5-i.     See  Figure  9,  page  99,  Vol.  I.,  ante. 

Figure  31,  page  398,  is  from  Lnjard,  plate  xxii.,  fig.  3.  It  is  the 
impression  of  an  archaic  Babj'-lonian  cj-lindcr,  and  is  supposed  to 
represent  Cannes,  or  the  fish  deity.  It  is  supposed  that  Dagon 
of  the  PhiUstines  resembled  the  two  figures  supporting  the  central 
one. 

Figure  32,  page  399,  is  from  Lajard,  i^late  xxii.,  fig.  5,  and  is  sup- 
posed to  represent  a  priest  of  the  fish  god.  The  fish's  head  appears  to 
be  the  origin  of  the  modern  bishop's  mitre. 

Figure  33,  page  475.     See  Figure  19,  suiora. 

Figm'e  34,  page  491,  is  copied  from  Maffei's  Gemme  Anticlie  Ficju- 
rate,  vol.  3,  plate  40.  In  the  original,  the  figure  upon  the  pillar  is  very 
consjpicuously  phaUic,  and  the  whole  composition  indicates  Avhat  Ti'as 
associated  with  the  worship  of  Priapus.  This  so-caUed  god  was 
regarded  much  in  the  same  light  as  St.  Cosmo  and  St.  Damian  were 
at  Isernia,  and  St.  Foutiu  in  Christian  France.  He  was  not  reaUy  a 
deity,  only  a  sort  of  Saint,  whose  business  it  was  to  attend  to  certain 
X^arts.  As  the  Pagan  Hj^men  and  Lucina  attended  upon  weddings  and 
parturitions,  so  the  Christian  Cosmo  and  Damian  attended  to  spouses, 
and  assisted  in  maldng  them  fruitful.  To  the  last  two  v/ere  offered, 
by  sterile  -nives,  wax  efligies  of  the  part  cut  ofl'  fi'om  the  nude  figm-e  in 
our  plate.  To  the  heathen  saint,  we  see  a  female  votary  ofi'er  quince 
leaves,  equivalent  to  la  feu'iUe  de  scnuje,  egg-shaped  bread,  apparently 
a  cake ;  also  an  ass's  head ;  whilst  her  attendant  ofi'ers  a  pine  cone, 
and  carries  a  basket  containing  apples  and  phalli.  Tliis  gem  is  valu- 
able, inasmuch  as  it  assists  us  to  understand  the  signification  of  the 
pine  cone  offered  to  '  the  grove,'  the  equivalent  of  le  verger  de  C'l/pris. 
The  piUar  and  its  base  are  curiously  significant,  and  demonstrate  how 
completely  an  artist  can  appear  innocent,  whilst  to  the  initiated  he 
imveils  a  myster3^ 

Figm-es  35,  30,  37,  page  493,  are  various  contrivances  for  indicating 
decently  that  which  it  is  generally  thought  rehgious  to  conceal,  la 
bequille,  ou  les  instrumens. 

Figm-e  38, p.  494,  represents  the  same  subject;  the  cuts  are  grouped 
so  as  to  show  how  the  knobbed  stick,  le  baton,  becomes  converted  either 
into  a  bent  rod,  la  verr/e,  or  a  priestly  crook,  le  baton  j)astoral.     There 


xl 

is  no  doubt  that  the  episcopal  cr-^zier  is  a  presentable  eingy  of  a  veiy 
private  and  once  highly  venerated  portion  of  the  linman  frame. 

Figures  39,  40,  41,  p.  495,  are,  lilce  the  preceding  four,  copied  from 
various  antique  gems ;  Fig.  39  represents  a  steering  oar,  le  timon,  and 
is  usually  held  in  the  hand  of  good  fortune,  or  as  moderns  Avould  say, 
"  Saint  Luck,"  or  honncs  fortunes;  Fig.  40  is  emblematic  of  Cupid,  or 
Saint  Desire;  it  is  synonymous  with  Jo  darrl,  or  la  pique;  Fig.  41  is 
a  form  less  common  in  gems ;  it  represents  the  hammer,  le  viarteau 
qui  fmppe  V  cndame  et  forge  les  eufans.  The  ancients  had  as  many 
pictorial  euphemisms  as  ourselves,  and  Avlien  these  are  understood 
ih.bj  enable  us  to  comprehend  many  a  legend  othermse  dim;  e.g., 
when  Fortuna,  or  luck,  always  depicted  as  a  v.^oman.  has  for  her  charac- 
teristic Je  t'uiion.  and  for  her  motto  the  proverb,  "  Fortune  favoiu's 
the  bold,"  we  readily  understand  the  douhle  entendre.  The  steering  oar 
indicates  power,  knowledge,  sldll,  and  bravery  in  him  who  wields  it ; 
without  such  a  guide,  few  boats  would  attain  a  prosperous  haven. 

Figure  42,  page  G12,  is  copied  from  plate  29  of  Pugin's  Glossary  of 
Eeclesiasticcd  Orncment  (Lond.,  1868) .  The  plate  represents  "  a  pattern 
for  diapering,"  and  is,  I  presume,  thoroughly  orthodox.  It  consists  of 
the  double  triangle,  see  Figures  21,  31,  32,  Vol.  I.,  pp.  119-14G,  the 
emblems  of  Siva  and  Parvati,  the  male  and  female  ;  of  Pdmmon  the 
pomegranate,  the  emblem  of  the'^'^ertile  womb,  vvdiich  is  seen  full  of 
seed  through  the  "■  vesica pisc'is"  la  fente,  or  la  jiorte  de  la  vie.  There 
are  also  two  new  moons,  emblems  of  Venus,  or  la  nature,  introduced. 
The  crovni  above  the  pomegranate  represents  the  triad,  and  the  number 
foiu' ;  whilst  in  the  original  the  gToup  which  w^e  copy  is  surroimded  by 
various  forms  of  the  triad,  all  of  which  are  as  characteristic  of  man  as 
Kimmon  is  of  woman.  There  are  also  circles  enclosing  the  triad, 
analogous  to  other  symbols  common  in  Hindostan. 

Figure  43,  page  G42,  is  copied  from  Moor's  Hindu  Pantheon,  pi.  9, 
fig.  3.  It  represents  Bavani,  Maia,  Devi,  Lakshmi,  or  Kamala,  one  of 
the  many  forms  given  to  female  nature.  Slie  bears  in  one  hand  the 
lotus,  emblem  of  self -fructification,  whilst  in  the  other  she  holds  her 
infant  Krislma,  Christna,  or  Vishnu.  Such  groups  are  as  common  in 
India  as  in  Italy,  in  Pagan  temples  as  in  Christian  churches.  The 
idea  of  the  mother  and  child  is  pictured  in  every  ancient  country,  of 
whoso  art  any  remains  exist. 

Figure  44,  page  G45,  is  taken  from  plate  24,  fig.  1,  of  Moor's  Hindu 
Pantheon.  It  represents  a  subject  often  depicted  by  the  Hindoos 
•cindthe  Greeks,  viz.,  androgynism,  the  union  of  the  male  and  female 


xli 

creators.  The  technical  word  is  Ardclha-Nari.  The  male  on  the  right 
side  bears  the  emblems  of  Siva  or  Mahadeva,  the  female  on  the  left 
those  of  Parvati  or  Sacti.  The  bull  and  lioness  are  emblematic  of  the 
masculine  and  feminine  po'svers.  The  mark  on  the  temple  indicates 
the  union  of  the  two  ;  an  aureole  is  seen  around  the  head,  as  in  modern 
pictures  of  saints.  In  this  picture  the  Ganges  rises  from  the  male,  the 
idea  being  that  the  stream  from  IMahadeva  is  as  copious  and  fertilising 
as  that  mightj^  river.  The  metaphor  here  depicted  is  common  in  the 
East,  and  is  precisel}'  the  same  as  that  quoted  from  some  lost  Hebrew 
book  in  John  vii.  38,  and  in  Num.  xxiv.  7.  It  will  be  noticed,  that  the 
Hindoos  express  androgyneity  quite  as  conspicuously,  but  generally 
much  less  indelicately,  than  the  Grecian  artists. 

Figure  45,  page  U47,  is  a  common  Egyptian  emblem,  said  to  signify 
eternitj',  but  in  truth  it  has  a  wider  aneaning.  The  serpent  and  the 
ring  indicate  f  aiulouiUe  and  /'  (innenu,  and  the  tail  of  the  animal, 
which  the  mouth  appears  to  swallow.  In  queue  ihins  la  houdie.  The 
sjaiibol  resembles  the  crux  ansata  in  its  signification,  and  impoi'ts  that 
life  upon  the  earth  is  rendered  perpetual  by  means  of  the  union  of  the 
sexes.  A  ring,  or  circle,  is  one  of  the  symbols  of  Venus,  who  carries 
indifferently  this,  or  the  triad  emblem  of  the  male.  See  Maffei's  Gems, 
vol.  iii.,  page  1,  plate  8. 

Figure  40,  page  (J-i7,  is  the  vesica  piscis,  or  lish's  bladder:  the  em- 
blem of  woman  and  of  the  virgin,  as  may  be  seen  in  the  two  following. 

Figures  47  and  48,  page  048,  are  copied  from  a  Rosary  of  the 
Blessed  Yirgiu  Mary,  printed  at  Venice,  1582,  with  a  Hcense  from  the 
Inquisition  ;  the  book  being  lent  to  me  by  my  friend,  Mr.  Newton. 
The  first  represents  the  same  part  as  the  Assyrian  grove.  It  may 
appropriately  be  called  the  Holy  Yoni,  The  book  in  question  contains 
other  analogous  figures,  all  resembling  closely  the  Mesopotamii'.n 
emblem  of  Ishtar.  The  presence  of  the  woman  therein  identifies  the 
two  as  sj'mbolic  of  Isis,  or  la  nature ;  and  a  man  bowing  down  in 
adoration  thereof  shows  the  same  idea  as  is  depicted  in  Assyrian 
sculptures,  where  males  ofter  to  the  goddess  sjTiibols  of  themselves. 
Compare  Figs.  02,  04,  G5,  07,  Vol.  I.,  pp,  159-101. 

If  I  had  been  able  to  search  through  the  once  celebrated  Alex- 
andrian library,  it  is  doubtful  whether  I  could  have  found  any  pictorial 
representation  more  illustrative  of  the  relationship  of  certain  symbolic 
forms  to  each  other  than  is  Figure  48.  A  circle  of  angelic  heads,  form- 
ing a  sort  of  sun,  having  luminous  raj^s  outside,  and  a  dove,  the  em- 
blem of  Venus,  darts  a  spear  {la  2yiqi(e]  down  upon  the  earth  (la  terre). 


xlii 

or  the  virgin.  Tliis  being  received,  fertility  follows.  In  Grecian 
story,  Onriinos  and  Ge,  or  heaven  and  earth,  were  the  parents  of 
creation ;  and  Jupiter  came  from  henven  to  impregnate  Alcmena.  The 
same  mythos  prevailed  throughout  all  civilised  nations.  Christianity 
adopted  the  idea,  merely  altering  the  names  of  the  respective  parents, 
and  attributed  the  regeneration  of  the  world  to  "  holj-  breath"  and 
Mar}-.  livery  individual,  indeed,  extraordinarily  cousricuous  for 
wisdom,  power,  goodness,  etc  ,  is  said  to  have  been  begotten  on  a  virgin 
by  a  celestial  father.  Within  tlie  resicn  jiincis,  artists  usually  repre- 
sent the  virgin  herself,  with  or  without  the  child  ;  in  the  figure  before 
us  the  child  takes  her  place.  It  is  difficult  to  believe  that  the  eccle- 
siastics Avho  sanctioned  the  publication  of  such  a  print  could  have  been 
as  ignorant  as  modern  ritualists.  It  is  equal!}'  difficult  to  believe  that 
the  latter,  knowing  the  real  meaning  of  the  symbols  commonly  used 
by  the  Roman  church,  would  adopt  them. 

Figures  49  to  63,  page  049,  are  copied  from  Moor's  Hindu  Pan- 
theon ;  they  are  sectarial  marks  in  India,  and  usually  traced  on  the 
forehead.  Many  resemble  what  are  known  as  masons'  marks,  i.e., 
designs  found  on  tooled  stones,  in  various  ancient  edifices,  like  our  own 
'trademarks.'  They  are  introduced  to  illustrate  the  various  designs 
employed  to  indicate  the  union  of  the  ■'  trinity  ''  with  the  "  unity,"  and 
the  mnnerous  forms  representative  of  "  hi  nature.''  A  priori,  it  appears 
absurd  to  suppose  that  the  eye  could  ever  have  been  symbolical  of 
anything  but  sight ;  but  the  mythos  of  Indra,  given  in  note  129,  page 
649,  proves  that  it  has  another  and  a  hidden  meaning.  These  figures 
are  alike  emblematic  of  the  "trinity,"  "  the  virgin,"  and  "  the  four." 

Figure  04,  page  650,  represents  a  part  of  the  Roman  vestments, 
called,  I  believe,  a  pnllium  ;  in  shape  it  resembles  the  systrum  of  Isis, 
and  is  indicative  of  the  yoni ;  wlien  donned  by  a  Christian  priest,  he 
resembles  the  pagan  male  worshippers,  who  wore  a  female  dress  when 
they  ministered  before  the  altar  or  shrine  of  a  goddess.  Possibly  the 
Hebrew  epliod  was  of  this  form  and  nature. 

Figure  6o,  page  050,  is  taken  from  Pugin'^?  Glossary  of  Ecclesiastical 
Ornaments;  it  represents  the  c7(rtSi/iZi?,  and  the  yoni.  When  worn  by 
the  minister,  "  the  four  "  are  completed.  The  priest  also  thus  worships, 
with  the  emblem  of  the  virgin  as  part  of  his  dress.  Tlie  alh,  which  is 
also  worn  by  Roman  ecclesiastics,  is  a  ^^•oman's  chemise ;  so  that  these 
priests  are  clothed  as  far  as  possible  in  garments  intentionally  feminine. 
Even  the  tonsured  head,  adopted  from  the  priests  of  the  Egyptian 
Isis,  represents"/'  cuuieau ;"  so  that  on  head,  shoulders,  breast,  and 


xliii 

body,  we  may  see  in  Christian  chnrclies  the  relics  of  the  worshii?  of 
Venus  and  the  adoration  of  woman  !      See  Vestjients,  Vol.  II.,  p.  914. 

Figure  06,  page  650,  is  from  Pugin,  plate  5,  figure  8.  It  is  the  out- 
line of  a  pectoral  ornament  worn  by  some  Roman  ecclesiastic  in  Italj', 
A.  D.  1400;  it  represents  the  Egyptian  rni.v  ansatit  under  another  I'o'm, 
the  T  signifying  the  triad,  the  Q  tiie  unit. 

Figure  67,  page  650,  is  taken  from  Knight's  Pictorial  History  of 
Enfjland,  and  represents  a  medieval  bishop.  The  aureole,  the  tonsure, 
the  pallium  adorned  with  the  phuUic  cross,  and  the  apple  in  the  hand, 
are  all  relics  of  pagandom,  and  adoration  of  sexual  emblems. 

Figure  08,  page  651,  represents  the  cup  and  wafer,  to  be  found  in 
the  hands  of  muny  effigies  of  papal  bishops ;  they  are  ahke  symbohc 
of  the  sun  and  moon,  and  of  the  "elements"  in  the  Eucharist.  See 
Pugin,  j)late  iv.,  figs.  5,  6. 

Figures  fiS*,  69,  jiages  744,  745,  are  different  forms  of  the  sistrum, 
one  of  the  emblems  of  Isis.  In  the  first,  the  triple  bars  have  one  signi- 
fication, which  will  readily  suggest  itself  to  those  who  know  the  mean- 
ing of  the  triad.  In  the  second,  the  emblem  of  the  trinity,  which  we 
have  been  obhged  to  conventionalise,  is  shown  ui  a  distinct  manner. 
The  cross  bars  indicate  that  Isis  is  a  virgin  The  cat  at  the  top  of 
the  instrument  indicates  '  desii-e,'  Cupid,  or  Eros  The  last  is  copied 
from  plate  x.,  R.  P.  Knight's  Worslii})  of,  etc. 

Figure  70,  page  740,  represents  the  various  forms  svmbolic  of  Juno, 
Isis,  Parvati,  Ishtar,  Mary,  or  woman,  or  the  virgm. 

Figures  71,  72,  73,  page  767,  are  copied  from  Audsley's  Ghristian 
Symbolism  (London,  1868).  Tliey  are  ornaments  worn  by  the  Virgin 
Mary,  and  represent  her  as  the  crescent  moon,  conjoined  with  the 
cross  (in  Fig.  7l),witli  the  collar  o'  Isis  (in  Fig.  7o),  and  with  the  double 
triangle  (in  Fig.  73). 

Figure  74,  page  881,  represents  a  common  tortoise,  with  the  head 
retracted  and  advanced  Wlien  it  is  seen  that  there  is  a  strong 
resemblance  between  this  creatuie  and  the  linga,  we.  can  readily 
understand  why  both  in  IncUa  and  in  Greece  the  animal  should  be 
rej-'arded  as  sacred  to  the  goddess  personifying  the  female  creator,  and 
why  in  Hindoo  mythoses  it  is  said  to  support  the  world. 

Figures  75,  76,  page  885,  represent  a  pagan  and  Christian  cross 
and  trinity.  The  first  is  copied  from  R.  P.  luaight  (plate  x.,  fig.  1),  and 
represents  a  figure  foimd  on  an  ancient  coin  of  Apollouia.  The 
second  may  be  seen  in  any  of  our  chiu-ches  to-day. 

Figui-e  77,  page  887,  is  from  an   old  papal  book  lent  to  me  by 


xliv 

Mr.  Ne"ni;ou,  Missale  Romanum.  T\Titten  by  a  monk  (Venice,  1500).  It 
represents  a  confessor  of  the  Roman  church,  who  Avears  the  crux 
ansata,  the  Egyptian  symbol  of  Hfe,  the  emblem  of  the  four  creators, 
in  the  place  of  the  w&wal  jniVhim.  It  is  remarkable  that  a  Christian 
church  should  haye  adopted  so  man}-  pagan  symbols  as  Ptome  has  done. 

Figure  78,  page  887,  is  copied  from  a  small  bronze  figure  in  the 
Ma3-er  collection  in  the  Free  INIuseum,  Liyerpool.  It  represents  the 
feminine  creator  holding  a  ^vell  marked  lingam  in  her  hand,  and  is  thus 
emblematic  of  the  four,  or  the  trinity  and  the  virgin. 

Figure  79,  page  SS7,  represents  two  Egyptian  deities  in  worship 
before  an  emblem  of  the  triad 

Figure  80,  page  917,  represents  the  modern  jxtUt'.un  worn  by  Romfiu 
priests.  It  represents  the  ancient  systrum  of  Isis,  and  the  yoni  of  the 
Hindoos.  It  is  symbolic  of  the  celestial  virgin,  and  the  unit  in  the 
creative  four. 

Figure  81,  page  917,  is  a  copy  of  an  nncient  palliioii,  worn  by  papal 
ecclesiastics  two  or  three  centuries  ago.  It  is  an  old  Egyptian  s^ymbol, 
representing  the  male  and  female  elements  united.  Its  common  name 
is  crux  ansata. 

Figure  82,  page  917,  is  the  alb  worn  by  Ptoman  and  other  eccle- 
siastics when  ofliciatiug  at  mass,  etc.  It  is  simply  a  copy  of  the 
chemise  ordinarily  worn  by  women  as  an  under  garment. 

Figure  83,  page  917,  represents  the  chasuble  worn  by  papal  hier- 
archs.  It  is  copied  from  Pugin's  Glossary,  etc.  Its  form  is  that  of  the 
vesica  juscis,  one  of  the  most  common  emblems  of  the  yoni.  It  is 
adorned  by  the  triad.  When  Avorn  by  the  priest,  he  forms  the  male 
element,  and  with  the  chasuble  completes  the  sacred  four.  When 
worshipping  the  ancient  goddesses,  Ayliom  ]\Iarv  had  replaced,  the 
officiating  ministers  clothed  themselves  in  feminine  attire.  Hence  the 
use  of  the  chemise,  etc. 

Figure  84,  page  925,  is  a  very  common  form  of  yoni  and  Hnga  in 
Hindostan.  In  Avorship,  glice,  or  oil,  or  Ayater,  is  poured  over  the 
pillar,  and  alloAA^od  to  run  off  by  the  spout.  Sometimes  the  pilLir  is 
adorned  by  a  necklace.     See  Moor's  Hindu  Pantheon,  plute  xxii. 


INTKODUCTOEY. 


CHAPTER  I. 

The  origin  of  names.  Assumecl  by  or  given  to  adults.  In  ancient  time  names  were 
conferred  on  individuals  in  infancy.  Names  given  Ly  Parents,  or  by  Priests, 
or  by  Oracles.  Not  hereditary  in  early  times.  God-given  names  tell  us  of  the 
names  and  nature  of  the  God  or  Gods  ■worshipped  at  the  time  -when  certain 
appellatives  were  given.  Some  names  appear  to  be  appropriate  to  the  character 
or  career  of  the  individuals  who  bore  them.  This  indicates  mythic  writing. 
The  judgment  required  in  recognising  mythoses.  The  motives  which  influence 
moderns  in  their  selection  of  names  for  their  children.  Descent  of  names  of 
unknown  significance.  Puritan  idea  of  names.  Example  of  ancient  names 
current  at  present.  Names  are  carried  from  old  to  new  countries.  Examples 
of  Spanish  names  in  America,  telling  of  religious  faith — of  English  names, 
telling  of  men  ov  towns  in  the  old  country.  Names  adopted  by  explorers  from 
aborigines  —  how  changed  —  sound  —  the  origin  of  spelling  —  propensity  to 
assimilate  an  unknown  sound  to  a  known  word:  Examples  —  Green,  Brown. 
Varieties  in  spelling  with  similarity  in  sound. 

The  Red  Indian  of  America  assumes  no  name,  until  be  has 
been,  by  many  painful  probations  and  sundry  rites  and 
ceremonies,  introduced  into  the  ranks  of  men  and  warriors. 
He  then  assumes  some  sucb  title  as  "  The  Agile  Deer," 
"  The  Fierce  Bear,"  "  The  Cunning  Snake,"  and  the  like ;  be 
changes  it  at  will,  and  always  on  an  upward  scale.  But  the 
name  is  personal,  it  does  not  descend  to  his  children. 

Amongst  the  American  aborigines,  there  are  "  medicine 
men,"  but  there  is  no  regular  class  of  i^riests  to  any  settled 
worship.  Belief  in  the  present  suffices  for  the  savage :  like  a 
child  he  is  cowed   by   imaginary  terrors,   but   those   terrors 

A 


have  not  been  recluced  to  a  system.  The  Negro  resembles 
the  Red  Indian.  Dread  of  the  unseen  is  perhaps  common  to 
us  all. 

The  comparatively  savage  denizens  of  some  of  our 
mine  districts,  and  elsewhere,  resemble  the  American  too  — 
they  are  "  Long  Bill,"  "  Broad  Bottom,"  "  Squinting  Dick," 
or  any  other  name  apjn-opriate  to  the  individual.  These 
names  do  not  descend  to  their  offspring.  In  some  parts  the 
father  has  a  single  name,  and  his  son  takes  for  a  second  one 
that  of  his  parent,  and  "Tom  of  Jones,"  or  "  WilHam  ap 
Richard,"  is  the  name  of  a  person  who  neither  receives  nor 
transmits  a  family  cognomen. 

In  no  country  at  the  present  day,  that  I  know  of,  is  the 
name  of  an  individual  given  ostensibly  by  Divine  authority. 
Yet  in  days  gone  by,  in  Chald^ea,  Assyria,  Egypt,  Judea,  and 
in  Phcenicia,  names  as  a  rule  were  given  apparently  by  the 
Oracle  of  God,  but  really  by  the  Priest  officiating  thereat. 
In  fixing  the  cognomen  he  was  judicious  enough  always  to 
introduce  the  name  of  the  God  of  whom  he  said  he  was  the 
mouthpiece. 

As  there  were  Schools  of  Prophets  founded  by  Samuel  in 
Judea,  so  we  may  believe  that  there  were  schools  of  a  similar 
kind  elsewhere,  whose  model  he  followed.  These  Schools 
would  bring  about  a  certain  uniformity  of  doctrine,  and  would 
prevent,  to  a  great  extent,  individual  caprice  in  those  educated 
for  the  Oracle.  Consequently,  we  should  expect  diversity  in 
detail  in  the  names  given,  but  unity  of  purpose — -the  glorifi- 
cation of  the  God.  When  all  persons,  from  the  King  to  the 
meanest  slave,  owe  their  names  to  the  Priest  of  the  Temple 
which  they  attend,  we  can  easily  understand  that  none  would 
presuu-ie  to  choose  a  name  for  his  offspring  so  long  as  he  had 
access  to  the  holy  man. 

But  if  by  the  chances  of  war,  or  by  a  voluntary  or  forced 
emigration,  a  man  Avas  not  altle  to  have  liis  child  named  by 


Divine  command,  he  would  naturally  give  to  the  young  boy 
or  girl  his  own  name,  and  unite  it  v/ith  some  other  old 
one.  If  "God-given  "  to  J/'nii,  it  could  not  be  unlucky  for 
liis  child.  Thus,  we  may  infer,  it  happened,  that  certain 
names  became  hereditary ;  and  if  we  allow  this  reasoning, 
we  conclude  that  hereditary  names  tell  of  a  past  race  of 
devout  religious  men,  governed  by  an  earnest  priesthood, 
who,  like  the  Eomish  ministers  in  the  eternal  city,  used  to 
take  part  in  every  important  event  of  life.  They  tell  also 
of  a  severance  between  priest  and  people,  and  compulsory, 
rather  than  optional  succession. 

We  find  that  in  Chaldrea  and  Assyria  evcnj  child  was 
named  by  the  Oracle  or  the  Priest  —  and  one  cognomen 
recorded  in  the  Cuneiform  inscriptions  was  translated  by 
Rawlinson  as  "  Nebo  gave  the  name." 

All  the  Old  Testament  kings,  priests,  captains,  and  other 
great  men  seem  in  like  manner  to  have  had  names  given  to 
them  as  individuals,  each  one  expressive  of  some  religious 
dogma  ;  and  the  name  was  given  at  circumcision,  or  soon  after 
birth.'  The  practice  seems  to  have  disappeared  during  the 
troubled  times  following  the  return  from  "  the  Captivity  " — 
for  we  find  that  when  John  the  Baptist  was  ready  to  receive 
his  name,  he  was  about  to  be  called  after  the  name  of 
some  of  his  kindred,  until  his  father  authoritatively  dictated 
a  new  one.  This  is  the  first  evidence  we  have  in  the 
Bible  of  hereditary  names. =  This  episode  teaches  us,  that 
names  were  given  at  that  period  to  the  child  while  still 
young ;  and  we  infer  that  a  similar  practice  existed  in  the 
time  of  David,  for  shortly  after  the  birth  of  his  second  son 
by  Bathsheba,  he  receives  the  name  of  Solomon  from  his 
father,  and  the  name  of  Jedidiah  through  the  intervention 

1  See  Gen.  iv.  1.  xxix.  xxs.,  Sam.  i.  20,  Lute  i.  59. 

3  From  otliei-  evideuce,  —  see  Kitto's  Cj/clopcedia,  uew  ediliou,  article 
Education, — it  appears  tbnt  names  were  hereditary  iu  co  tain  families  for  more 
tlian  two  centuries  before  Clirist. 


of  Nathan  the  Prophet.  It  is  of  importance  to  note,  that  the 
practice  thus  indicated  seems  to  have  been  universal ;  and 
the  exceptions  are  few  in  which  the  original  God-given  name 
was  changed.  It  would  indeed  have  been  blasphemous  to 
alter,  or  even  to  supplement,  the  original  cognomen  given  by 
the  Oracle,  and  such  alteration  can  only  have  been  effected 
by  a  second  divine  command ;  or  (as  in  the  case  of  Daniel 
and  his  fellows)  vdiere  the  original  name,  telling  of  a  heretic 
faith,  was  by  royal  or  divine  authority  suppressed,  to  give 
place  to  one  telling  of  a  more  orthodox  belief.  When  once 
this  point  is  conceded, — and  all  v.'ho  know  Scripture  history, 
the  naming  of  Cain,  Abel,  Seth,  Eeuben,  Gad,  Samuel,  Esau, 
Jacob,  and  many  others,  as  children,  must  concede  it  readily, — 
it  Avill  follow,  that  the  name  given  can  have  nothing  to  do 
\vith  the  future  of  the  infant.  It  would  be  absurd  to  call  a 
baby  "  The  warrior  of  Jehovah,"  or  a  female  nursling  "  The 
fair  one  of  El,"  or  a  puling  infant  "  A  cord  with  a  noose." ^ 

We  conclude,  therefore,  that  the  cognomen  must  refer  to 
the  deity  after  Avhom  the  child  is  called,  rather  than  to  any 
thing  peculiar  to  the  individual  case.  In  this  view  we  are 
supported  by  the  fact,  that  the  Avord  NoaJi  is  given  to  the  hero 
of  the  Deluge,  and  to  one  of  the  daughters  of  Zelophehad 
alike;  and  that  in  the  Cuneiform  inscriptions  of  Assyria 
and  Chaldoea  no  distinction  can  be  found  betvx-een  male  and 
female  appellatives. 

¥/e  expect  then  to  find,  in  the  ancient  names  of  what  are 
called  the  Shemitic  races,  the  names  of  the  Gods  worshipped 
by  the  parents  of  the  children  —  either  alone  or  joined  to 
some  attribute;  as  "God  the  good  "--"  The  jnst" — "  The 
merciful  " — "  The  strong,"  or  "  The  warrior  God."  But  as  the 
Almighty  had  then  as  now  ]nany  appellatives,  the  changes 
were  rung  upon  these,  and  Ave  haA'e  ''  God  (is)  El,"  or  "  God 
the  El,"  or  "  God  Jah,"  or  "  El  Jah,"  ''  El,  or  II,  the  Mother," 

^  See  Eebiililiab.  in  A'ooalniLiiy. 


or  "  The  mother  El,"  "El  tlie  father,"  or  "The  father  Jah," 
"  Jah  is  high,"  "  El  is  hriglit,"  &c. 

By  analysing  Ancient  appellatives  in  different  nations, 
we  are  able  to  trace  ont  the  names  and  attributes  of  their 
divinities,  and  to  compare  their  respective  faiths.  When 
the  cognomens  used  by  various  nations  resemble  each  other 
closely,  we  naturally  presume  that  they  have  something 
in  common;  and  when  we  find  the  names  in  one  people  differ 
so  greatly  from  those  of  another  that  no  resemblance  can  be 
traced  in  any,  vre  conclude  that  the  two  are  distinct  in  their 
origin  and  faith. 

But  another  inference  to  be  drawn  from  the  practice  of 
naming  children  in  infancy  cannot  be  passed  by  in  silence  ; 
viz.,  if  we,  in  any  past  history,  find  that  the  only  name  given 
to  an  individual  has  strict  reference  to  some  peculiar  quality 
of  the  full  grown  man,  or  woman,  it  is  far  more  probable 
that  such  name  was  given  by  some  ^v•riter  in  his  study,  than 
by  parents,  or  by  an  oracle  of  God. 

As  yet  feAv  names  have  been  found  in  Chaldrea,  Assyria, 
Phoenicia — and,  I  think,  in  Palestine  generally — which  do  not 
contain  the  name  of  a  deity,  his  attributes  or  his  qualities, 
&c.  To  take  the  name  of  a  Grod  and  apply  it  to  a  man  could 
only  be  done  by  one  who  did  not  know,  or  care  for,  the 
Majesty  of  the  Supreme,  or  who  wished  to  elevate  his  hero 
to  equality  with  the  Most  High. 

An  illustration  of  my  meaning  is  furnished  by  the  two 
well  known  names  of  Abraham  and  Sarah,  both  of  whom  were 
Chaldees,  born  of  Chaldee  parents,  and  most  probably  named 
by  a  Chaldee  Priest.  Their  meaning  is  "The  Great  Father," 
and  "The  Celestial  Mother."  Yet  the  historian  speaks  of 
them  as  if  their  appellation  was  given  to  them  on  account  of 
something  which  happened  nearly  a  century  afterwards.  The 
names  are  taken  by  the  historian  as  the  basis  of  a  sort  of 
Prophetic  pun.     This  would  lead  the  philosopher  to  consider 


the  story  as  mytliical ;  and  I  shall,  in  the  courst!  of  the 
inquiry,  show  far  stronger  reason  than  this  to  believe  that 
it  is  so.  It  is  usual  to  say,  in  cases  of  the  kind  adverted  to, 
that  a  name  has  been  given  prophetically  —  we  have  a  few 
such  examples  in  profane  writers  —  and  tlien  the  explana- 
tion is,  that  the  prophecy  or  the  oracle  was  a  fiction  of  the 
historian.  I  see  no  reason  to  believe  that  the  same  fiction 
was  unknown  to  those  called  sacred  authors.  Each  writer  on 
divine  subjects  wishes  to  demonstrate  that  the  theology  he 
has  adopted  is  superior  to  all  others  ;  and  we,  who  know  the 
falsification  of  modern  history  for  religious  purposes,  may 
well  believe  it  to  have  existed  in  ancient  times,  when  there 
was  far  less  regard  to  truth  than  even  exists  now. 

A  Chaldrean  of  old  might  have  believed  the  stories  of 
Berosus  and  rejected  those  told  by  Samuel ;  a  Jew  would 
do  just  the  reverse ;  the  impartial  critic,  weighing  both  in 
the  same  scale,  might  doubt  them  all,  though  he  could 
persuade  neither  Jew  nor  Babylonian  to  modify  his  faith  in 
each  respectively. 

The  Eomanist,  taught  by  his  Church  to  put  implicit  faith 
in  all  her  teachings,  credits,  as  he  is  bound  to  do,  all  the 
stories  of  miracles  Avorked  by  Saints  and  Virgins  which  are 
put  forth  by  authority ;  to  disbelieve  them  is  an  act  of 
impiety.  Yet  there  are  others,  of  different  faith,  who  do  not 
scruple  to  laugh  at  them  all  as  transparent  frauds.  The 
Protestant  divines  of  former  days  made  no  difficulty  in 
expunging  from  the  Sacred  Scriptures  books  which  they 
called  Apocryphal ;  those  of  the  x^reseut  day  seem  to  think  it 
impossible  that  other  books  may  contain  absurdities  to  the 
full  as  great  as  those  told  of  in  '  Tobit.' 

I  know  of  no  law  which  takes  the  Scriptures  called 
'  Sacred '  away  from  the  same  criticism  which  applies  to  all 
vv'ritiugs,  and  would  fain  hope  that  none  will  formally  uphold 
that  l)lind  faith  is  superior  to  impartial  reason. 


til  modern  times,  and  in  most  Christian  countries,  we 
have  now  two  sets  of  names,  one  for  the  most  part  hereditary, 
the  other  given  shortly  after  oirth,  with  or  without  some 
form  or  ceremony. 

The  hereditary,  or  surname,  can  in  many  cases  be  traced 
back  unchanged  into  the  dark  chambers  of  modern  antiquity. 
Into  those  recesses  we  shall  not  attempt  to  follow  it,  hoping 
rather  to  find  or  take  it  up  again  in  the  remoter,  yet  com- 
paratively clear,  period  of  the  ancient  historic  times.  Just 
as  the  geograjDher,  who  sees  a  river  disappear  down  into  some 
obscure  cleft,  v\'ould  rather  seek  in  a  distant  spot  for  its 
emergence,  than  trust  himself  to  travel  v/itli  the  stream 
through  the  sombre  caverns  along  vvhieh  it  flows. 

The  birth,  or  Christian,  name  is  in  many  instances  as 
old  as  ancient  surnames ;  and  to  find  out  hov\-  this  happens 
it  is  Avell  to  pause,  and  ask  ourselves  the  motives  which  guide 
us  at  the  present  day  in  the  selection  of  an  appellative  for  our 
children. 

1.  "We  call  them  after  our  father,  brothers,  mother, 
sisters,  or  friends.  As  we  do,  so  did  our  progenitors;  and 
Eobert,  Thomas,  Charles,  George,  &c.  can  be  traced  as 
family  names  in  many  genealogies,  as  certainly  as  any 
physical  peculiarity,  from  the  present  to  the  remote  past. 

2.  We  call  them  after  kings,  queens,  princesses,  or 
other  great,  wise,  or  noble  beings  ;  and  they,  in  their 
turn,  have  been  called  after  some  persons  who  went  before 
them. 

3.  W^e  call  them  after  some  eminent  Scripture  charac- 
ter, and  thus,  in  a  Christian  country,  perpetuate  the 
names  of  what  we  now  would  call  heathen  deities;  for,  as 
we  shall  show,  the  names  of  eminent  Jews  resembled 
those  borne  by  eminent  Chaldeans,  Assyrians,  Phoeni- 
cians, &c. 

4.  We  call  them  after  some   Saint,  whose  legendary 


8 

history  lias  taken  our  fancy,  whose  virtues,  as  told  to  us, 
we  admire,  and,  if  we  believe  such  things,  whose  very 
particular  intercession  we  wish  to  bespeak  for  our  child. 

The  names  given  to  the  late  Eoyal  Family  in  Spain 
are  eminently  religious,  and  tell  not  only  of  the  saints 
which  are  adored,  but  of  certain  dogmas  in  faith  believed. 
5.  In  comparatively  modern  times,  we  have  seen  the 
Greeks  name  their  children  "  Theodore,"  or  "  The  gift  of 
God; "  "  Theophilus,"  "  The  friend  of  God;  "  and  amongst 
the  Eomans  ''Augustus"  was  used  to  express  "The 
Majesty  "  of  an  Emperor.  English  history  tells  us  of 
Puritans  whose  children  were  named  "  In  the  Lord  I  put 
my  trust,"  or  any  other  pious  formula;  and  one  of  the  few 
names  which  are  retained  in  my  recollection  of  the 
history  of  those  times  is  "  Praise  God  Barebones." 

These  cognomens,  though  exceptional,  we  mention  to 
show,  first,  that  the  Puritan  scholars,  amongst  whom  we 
must  class  Milton,  knew  the  real  significance  of  many  of 
the  names  current  amongst  us  ;  and,  secondly,  that  they 
wished  to  imitate,  in  the  vernacular,  the  piety  which 
dictated  to  the  Jews  the  Hebrew  equivalent  to  that  they 
used.  To  their  minds  it  was  more  reverent  to  call  their 
children,  or  themselves,  "  The  Lord  careth  for  me," 
than  "Jehoiada;"  and  "The  Gift  of  God,"  rather  than 
"Jonathan  ;  "  and  "  The  Beloved,"  rather  than  "David." 
It  is  unnecessary  for  me  to  go  into  the  subject  of  Nick- 
names, for  they  rarely  descend,  except  as  occasional  surnames, 
from  father  to  son. 

Of  the  long  duration  of  the  descent  of  particular  names, 
I  may  point  out  the  Avord  Melech,  which  stood  for  King 
before  Abraham's  time,  as  it  does  in  Arabia  at  the  present ; 
and  Elimelech  is  a  cognomen  still  to  be  found  in  our  post- 
office  directories.  We  find  that  other  names,  besides  those 
given  to  human  beings,  have  had  a  sacred  origin,  and  have 


9 

enjoyed  an  immense  duration  of  life.  Sunday  and  Monday 
tell  of  a  Primitive  Clialdrean  faith,  as  surely  as  Tuesday, 
Wednesday,  Thursday  and  Friday  tell  of  that  faith  heiug 
modified  by  Scandinavian  Priests.  Whilst  the  junction  of 
"  St.  Columha,"  '*  The  blessed  dove,"  with  "The  sacred  Ai," 
Hii  or  lona,  and  the  holy  "  Aodh  "  in  Scotland,  represents 
faithfully  the  sacred  dove,  the  Jonah  of  the  Assyrian  race, 
nestling  in  a  strange  and  remote  nest,  side  by  side  with 
some  Phoenician  "  Judah.'' 

Let  us  now  turn  our  attention  for  a  moment  to  the  results 
of  European  enterprise  in  distant  lands. 

We  find  that  the  fierce  Spaniards,  under  Cortez  and 
Pizarro,  took  with  them  Missionaries,  who  carried  with  them 
all  the  religious  zeal,  doctrine,  and  practice  which  charac- 
terised them  at  home.  They  forced  the  natives,  conquered 
vi  et  aymis,  to  change  their  own  faith,  and  assume  that  of 
the  victors.  To  the  places  they  conquered  or  colonised,  they 
gave  names  derived  from  their  own  religion,  and  "  Santa 
Cruz,"  "  Trinidad,"  "  Santiago,"  "  Monte  Christo,"  "  San 
Lorenzo,"  "  St.  Helena,"  "Los  Angelos,"  "  Concepcion," 
and  other  places  in  America,  tell  of  the  religious  names  held 
in  respect  by  old  Spain. 

On  the  other  hand,  "New  York,"  Boston,"  "Troy," 
"Louisiana,"  "Melbourne,"  "Sydney,"  and  a  number  of 
similar  names,  carried  by  the  more  Northern  Europeans  into 
America  and  elsewhere,  tell  of  the  names  of  towns  and 
eminent  persons  in  the  old  country,  without  any  intermixture 
of  religion.  No  English  explorer  has  yet  named  a  new 
island  "  The  Virgin  Mary,"  or  "  The  Holy  Ghost; "  nor  can  I 
recal  a  single  locality  which  he  has  named  "  Jesus,"  "  Christ," 
or  "  God."  Yet  all  these  are  names  reverenced  more  or  less 
by  the  Anglo-Saxon. 

We  infer,  then,  that  the  names  given  by  explorers  may 


10 

tell  of  laitli,  of  tlie  iiumes  of  towns  ov  of  persons  in  the  old 
country,  or  of  all,  according  to  the  ideas  of  the  discoverers. 
But  when  once  a  lodgment  in  a  new  continent  is  effected, 
there  are  always  pioneers  to  he  found  on  the  outskirts  of  the 
"  factory,"  "  fort,"  or  "  settlement,"  who,  like  skirmishers 
in  an  army,  are  in  advance  of  the  main  hody,  and  prepare 
the  way  for  them.  These  come  into  contact  with  the  Abori- 
gines, whom,,  taking  America  for  a  pattern,  v>'e  will  call 
Indians,  In  their  wild  life,  the  pioneers  league  with  some 
tribes,  and  oppose  others,  or  trade  with  all.  From  this 
intercourse  they  learn  the  geography  of  unknown  parts,  and 
the  names  of  rivers,  hills,  peaks,  and  passes,  till  then 
unknown.  These  names  subsequently  become  incorporated 
into  the  language  of  the  invader,  just  as  we  have  incorporated 
into  ours  the  word  Nyanza,  the  native  name  for  one  of  the 
vast  lakes  whence  the  Nile  flows. 

A  number  of  names  Avill  therefore  be  found,  in.  almost 
every  large  continent,  which  are  not  derivable  from  the 
language  of  the  original  conquerors  ;  and  perhaps,  as  will 
soon  be  the  case  in  Eastern  America,  these  names  will  be  the 
sole  remembrances  we  have  of  a  defunct  race. 

But  there  will  always  be  a  tendency  to  approximate  the 
outlandish  name  to  something  like  the  current  diction,  and 
Mississippi,  Missouri,  and  Chesapeake  may,  and  very  probably 
will,  become  Mrs.  Ippi,  Miss  Houri,  and  Cheese  Peak.  Just 
as  the  old  inn,  whose  sign  was  the  motto,  "God  encompasseth 
us,"  became  the  "Goat  and  Compasses,"  and  "Wavertree," 
near  Liverpool,  has  become  "  Watery." 

I  am  not  quite  sure  v\'hether  some  of  our  very  common 
names  have  not  this  origin.  With  us  Green  is  a  familiar 
word,  and  Mr.  Green  is  supposed  to  be  a  lineal  descendant 
of  somebody  Avho  was  '  Jolly  Green.'  A  minute's  thought, 
however,  will  show  us  that  our  present  association  of  '  Green ' 
with  absui'dity  is  very  modern;    and  when  we  find  Greenan 


11 

in  Ireland  unci  Scotland,  Grecnann  in  Clair,  and  Gyeewdlgh 
in  Lancashire  ;  Greene  in  Brunswick,  Greenock  in  Scotland, 
and  Greenove  in  Ireland  ;  Grinun  in  Switzerland,  and  Grind, 
G/'indalytbe,  Grivtdenwald,  Gr'mdon,  Grinnel,  Grinsione, 
and  the  like  in  Switzerland  and  Britain,  we  may  fairly  doubt 
whether  there  is  not  some  other  meaning  of  the  word  than 
colour.  Especially  when  we  remember  that  Grian  Avas  an 
ancient  name  of  the  Sun — now  Gran  or  Graun  in  Ireland.* 
We  may  say  the  same  of  Broirn.  We  imagine  that  the  first 
of  the  race  may  have  been  tanned  by  the  sun,  and  so  earned 
a  cognomen ;  but  where  all  alike  are  so  tanned,  as  our  more 
savage  forefathers  were,  the  use  of  the  word  as  a  distinctive 
appellation  is  absurd.  When  Ave  find,  moreover,  that  Bran, 
Brana,  Branas,  Branca,  Brancas, Branche,  Branchon,  Brand, 
Brandeis,  Brant,  Brantomc,  Brenes,  Brent  are  names  found 
all  over  Europe,  specially  in  the  maritime  districts,  we  may 
fairly  doubt  the  connection  of  the  word  Brown  with  the 
colour  alone.  My  present  ideas  would  lead  me  to  associate 
it  Avith  the  honourable  title  of  Baron,  Avhich  coincides  with 
the  Phoenician  Bar-On,  "  Son  of  the  father,"  or  "  Son  of  On." 

Not  only  do  nations  change  an  unknown  into  some 
familiar  Avord,  but  they  often  change  one  outlandish  form 
into  another  equally  barbarous  and  unknoAvn.  As  Ave  hope 
to  shoAV  by  and  by,  the  origin  of  Jolui  Avas  Jonah  ;  this  has 
become,  as  we  learn  from  Miss  Yonge,  Ian,  Jan,  Shawn, 
Eoin,  Hans,  Jens,  Jantje,  Jehan,  Hanncs,  Johan,  Han, 
Jean,  Juan,  Joao,  Giovanni,  J annes,  Joannes,  Vanni,  Nanni, 
Giankos,  Ivan,  Vanja,  Yan,  Jovan,  Jonas,  Janos  and  Japan, 
and  Evan,  in  various  countries  of  Europe. 

Yet,  though  there  be  a  variety  in  the  spelling  of  all  these 
Avords  according  to  the  phonetic  value  Ave  give  to  the  various 
letters  in  use  amongst  us,  the  difference  betAveen  them  all 

*  The  scholar  will  lemcmlier  lh;\t  thf  Gens  Grnuia  was  one  of  the  oldest 
families  of  aucient  llome. 


12 

Avill  be  found  comparatively  insignificant  if  we  give  to  J  its 
proper  sound  of  Y,  and  consider  that  G  and  J  are  often  used 
interchangeably ;  we  must  also  consider  that  U  and  Y  are 
essentially  the  same.  The  Ancient  Romans,  like  the  Hebrews, 
and  I  suppose  the  Phcenicians  also,  had  only  one  sign  for  the 
two,  which  represented  U  or  V  according  to  its  position  in  a 
word.  If  we  read  for  Ivan,  Juan,  Ave  should  call  the  word 
as  if  it  were  spelled  Jew-an  ;  but  if  we  retain  the  pure  value 
of  the  I,  we  should  pi'ouounce  the  word  Yuan  or  Yawn. 

These  observations  introduce  us  to  the  difficulties  attached 
to  the  study  of  names,  which  we  must  consider  in  the 
ensuing  chapter. 


CHAPTER   II. 

In  tracing  names,  is  sound  or  spelling  to  be  most  trusted  ?  Speech  precedes  writing. 
Correctness  in  spelling  is  rarely  met  with  amongst  writers  recording  the  names 
of  their  countrymen— is  more  rare  when  foreign  names  are  reduced  to  the 
alphabet  of  the  historian.  Varying  value  of  the  same  letters  in  different 
nations.  The  value  of  assonance,  and  of  spelling  — neither  to  be  trusted. 
The  Ariau  and  Shemitic  languages.  Their  radical  words  contain  few  letters. 
Difficulty  in  determining  whether  any  long  name  is  simple  or  compound  — 
Omphelos,  Rebecca,  Elizabeth.  Necessity  for  the  inquirer  to  identify  himself 
with  those  of  whom  he  writes.  Ancient  and  modern  ideas  of  propriety  in 
conversation. 

In  pursuing  the  study  of  names,  there  are  two  or  three  diffi- 
culties which  have  to  be  faced,  and,  if  possible,  surmounted. 
The  first  is,  Whether,  in  tracing  their  descent,  we  are  to  trust 
more  to  spelling  or  to  sound  ?  The  second  is,  Whether  we 
must  refrain  from  tracing  a  word  or  name  to  a  foreign 
language,  when  there  is  any  interpretation  for  it  in  the 
tongue  of  the  people  using  it  ? 

In  considering  the  first  question,  we  naturally  turn  our 
minds  to  some  apparently  foreign,  bub  strictly  analogous 
subjects.  I  know  that  over  the  world  there  are  many  races  of 
men  with  black  skins.  They  receive  various  names— Negroes, 
Nubians,  Caffres,  Kroomen,  Papuans  and  the  like  ;  but  the 
philosopher  does  not  therefore  conclude  that  they  are  essen- 
tially distinct  from  each  other.  As  we  found  the  belief  of 
the  paternity  of  a  child  on  its  resemblance  to  its  parent,  and 
the  genus  of  a  plant  by  its  resemblance  to  others  of  the  same 
class,  so  we  judge  of  the  alliance  of  a  man  more  by  his  colour 
than  his  name,  and  of  a  name  more  by  its  sound  than  by  the 
way  that  sound  is  or  has  been  spelled. 


14 

It  is  clear  that  words  must  have  been  uttered,  ere  any  one 
thought  of  committing  them  to  writing ;  and,  from  what  we 
know  of  the  early  times  of  oar  own  country,  we  may  be  sure 
that  incorrectness  in  speUing  was  common,  even  when  the 
knowledge  of  writing  was  considerable.  Lysons  states 
that  he  has  seen  his  own  name  spelled  in  seven  different 
methods  in  one  document ;  and  "  Shakespeare"  was  so  uncer- 
tain how  to  spell  his  own,  that  he  spelled  it  in  various  ways  ; 
and  since  his  time  no  one  has  been  able  to  discover  the  true 
orthography. 

This  difdculty,  bad  enough  as  it  is  in  our  own  language, 
is  increased  greatly  when  we  try  and  reduce  to  Avriting  the 
names  current  in  lands  to  whose  tongue  we  are  strangers.  I 
may  write  Father,  Murder,  Tuscany,  and  pronounce  them  in 
our  ordinary  way  ;  but  the  German,  the  Irishman,  and  the 
Italian  will,  in  reading  those  letters,  trying  to  imitate  us,  say 
'  Vater,'  '  Murther,'  and  '  Thoscano.'  Those  being  the  nearest 
sounds  to  which  they  can  bring  their  lips,  they  will,  in 
educating  their  countrymen,  change  the  English  spelHng, 
just  as  we  have  changed  the  foreign  spelling  of  proper  names 
to  suit  our  own  tongue;  e.  (/.,  Buonaparte  into  Bonaparte, 
and  Louis  into  Lewis. 

Not  only  so,  we  vary  the  pronunciation  of  our  own  words 
capriciously;  and  though  both  a/-c//angel  and  «rc/^bishop 
have  the  same  first  syllable,  we  talk  of  it  as  ark  in  the  one, 
and  artch  in  the  other. 

When  we  have  determined,  however,  to  trace  names  by 
sound  rather  than  spelling,  and  yet  not  to  cast  aside  the  last 
completely,  we  begin  to  study  the  nature  of  the  departures 
from  strict  rule.  We  can  do  this  to  a  great  extent  amongst 
ourselves,  if  we  carefully  note  the  pronunciation  current  in 
the  various  parts  of  our  island.  The  Welshman  pronounces 
"ooman  "  for  "woman,"  "Pilly"for  "Billy,"  while  the  Scotch- 
man turns  out  into  not.     I  was  once  profoundly  puzzled  by  a 


15 

north  country  gardener,  -who,  while  praising  his  peaches, 
assured  me  they  were  Dutch  Hesses,  and  bothered  me  still 
more  by  asking  rne  to  procure  him  some  sJur-eeds  from  my 
tailor.  At  last  I  discovered  that  he  meant  "  Duchesses  "  and 
"  shreds."^ 

We  find,  as  a  general  rule,  that  B  and  P,  V  and  F,  S  and 
Z  are  interchangeable,  and  that  one  vowel  is  very  generally 
interchangeable  with  all  the  rest. " 

Under  all  circumstances  we  must,  I  think,  look  very 
suspiciously,  both  to  similarity  of  sound  and  spelling,  ere  we 
venture  to  build  any  theory  upon  those  grounds  alone.  ^ 

I  may  speak  of  a  do,  a  dew,  adieu,  a  Jeic,  a  c?«plex  move- 
ment, a  f^etbious  statement,  a  long  duvatiou,  a  duty,  and  a 
duel ;  but  though  the  sounds  of  den-,  do,  &c.,  are  similar, 
their  meanings  are  unlike.  Yet  I  may  speak  of  o'uws,  vinum, 
and  u-'nie  as  being  essentially  the  same,  though  the  appear- 
ance of  the  words  does  not  suggest  identity.  So,  j^m^pe?", 
2:)aper,  'pejyper,  ^^iper,  poppy,  puppil,  though  sounding  much 

1  See  tlie  way  tlie  writers  in  tlie  Septuagiut  have  altered  the  Hebrew  proper 
names;  e.(j.,  ElisbeLa  into  Elizabeth. 

"  The  following  letters  are  intercliaugeable  : 

A,  E,  I,  0,  u,  w,  Y.         ^'  with  n,  y.  1,  ^  b  ^itii :-  °i-  ?o- 

B,  Y.  T,  P,  M.  1      -.     3-  D    >.    n,  2, 1,?- 

C,  K,  G,  S.  V     '.     .S%  J-  3.  p.  V.  3      „  b,  '<. 

J)    rr  3     >,     S,  VD-  D    „    £^',  T,  V- 

o'./y  ^    -    3.p-y,,n.  s  „  2,12. 

J'  ^'  ^-  T  ,■  y, 0,1^', "1-  n  >,  Si y, T- 

Q,  T'.  c-  n  „  no-  c^  „  b',  D.-'if.T. 

X,  z.  to  „  V,  n,  1-  cr  ..  T-  ^*- 

3  „  isp>n-  n  ■,  D- 

"  111  Yol.  1,  2ufl  Series,  of  the  Transactious  of  the  Royal  Society  of  Literature, 
there  is  au  Essay  on  this  snhject  by  Sir  T.  Phillips,  in  which  he  attempts,  and  I 
think  successfully,  to  show  that  the  names  of  Ciugetorix,  Yercingetoiix,  and  Orge- 
torix,  given  by  Cresar  as  those  of  certain  German  chieftains,  was  the  nearest  approach 
that  the  Pioman  writer  could  make  to  frame  in  his  own  language  the  German  sounds 
for  King  Dietrich,  Yildng  Dietrich,  and  Herr  Dietrich  ;  and  he  concludes  the  paper 
with  the  remark,  "  that  the  names  ol'  persons  and  jilaces  are  the  nearest  ap])roaclies 
which  we  have  left  to  the  most  ancient  mode  of  orthography,  either  of  lost  or  of 
living  languages.'' 


16 

the  sfime,  are  essentially  different ;  while  on  the  contrary  ham, 
am,  and  cham  ;  Anna,  Hannah,  and  Channah ;  Camaclia  and 
Gamakh  ■  Tamyras  and  Damiiras,  though  looking  different, 
are  essentially  alike. 

Amongst  the  many  phases  the  difficulty  we  have  adverted 
to  presents,  one  of  no  slight  magnitude  is  —  How  far  can  we 
assume  similarity  of  origins,  in  words  of  identical  sound  and 
somewhat  similar  meaning,  in  nations  widely  separated  from 
each  other  ?  We  find,  for  example,  in  Grecian  and  Roman 
Mythology,  a  god  called  "Bacchus.'"  He  is  frequently 
attended  with  a  tiger,  or  leopard.  He  conquered  India.  But 
he  is  also  represented  as  a  young  man,  handsome,  jolly,  full 
of  fun  and  frolic,  and  one  making  free  use  of  wine  and 
women.  In  Indian  Mythology,  we  have  Baghis,  or  Yafjis,  as 
a  name  for  Siva,  the  terrible  —  the  destroyer.  It  means,  I 
understand,  "  Lord  of  Speech."  Bdgli  is  the  name  for  a  tiger, 
and,  putting  the  two  together,  fancy  may  see  the  origin  of  the 
western  god  who  conquered  Ind.  But  the  philosopher  refuses 
to  see,  or  rather  is  unable  to  see,  any  connection  between  the 
awful  Siva,  the  murderous  bagh,  and  the  rollicking  vine- 
god  seated  on  a  cask.  He  prefers  rather  to  seek  another 
origin  for  the  word,  and  finds  in  the  Hebrew,  one  of  the 
living  representatives  of  the  language  spoken  by  the  colonists 
from  Tyre  and  PhoBuicia  generally,  the  word  Packaz  IH?,  which 
signifies  "  full  of  fun,"  "  enjoyment,"  "  luxury,"  &c.,  "  indul- 
gence in  luxuries  of  every  kind  ; "  and  he  thinks  that  this  latter 
is  so  similar  in  sound  and  character  to  Bacchus,  that  it  is 
preferable  to  deduce  the  European  god  from  a  Phoenician, 
rather  than  an  Indian  source.  It  is  possible  that  neither 
solution  is  correct,  but  the  last  is  sufficiently  near  truth  to 
pass  for  it  until  something  nearer  presents  itself. 

Another  difficulty  consists  in  the  fact,  that,  in  the  great 
families  of  languages,  there  are  certain  words  of  great 
similarity  in  sound,  but  materially  differing  in  their  signifi- 


17 

cance  ;  and  this  difficulty  is  the  greater  when  we  can  recognise 
in  the  tongue  used  a  mixture  of  roots.  In  the  following 
Vocahulary,  I  have  introduced  many  Aryan  or  Sanscrit  words, 
to  show  their  general  diversity  with  the  Shemitic,  and 
yet  their  occasional  resemblance.  One  philologist  recognises 
in  Greek,  Latin,  German  and  English  words,  in  forms  of 
inflexion  of  verbs,  and  in  construction  of  tenses,  cases,  &c.,  a 
strong  Aryan  and  Sanscrit  element ;  while  another  enlarges 
upon  the  strong  evidence  there  is  that  our  language  has  been 
framed  on  a  model  similar  to  that  of  the  Hebrew ;  and 
l:)oth  probably  are  right.  In  the  former,  there  is  a  word 
Ar,  which  signifies  "to  plough  "  or  "  till  the  earth,"  —  from 
(I  understand)  the  idea  of  driving  something  forwards ; 
and  from  this  biliteral  many  other  words  are  formed.  But 
in  the  Shemitic  languages,  and  especially  in  the  ancient 
Chaldee  and  Assyrian,  "  the  Moon  God  "  had  a  name 
pronounced  like  liar,  and  another  one  called  Aii-,  Aer,  or 
Ar,  was  "  the  God  of  the  Atmosphere,"  the  "  Jupiter  "  of 
the  Greeks. 

The  inquirer  who  has  studied  Sanscrit  attempts  naturally 
to  derive  all  names  containing  Ar  from  an  Aryan,  wdiile  the 
Shemitic  scholar  wishes  to  trace  them  to  a  Chaldrean  origin. 
The  first  would  make  the  name  of  the  renowned  Arthur,  kiug 
of  Britain,  to  mean  "  Thor  the  Ploughman  " — the  second 
would  read  it  as  "  the  Celestial  Thor,"  the  "  Prince  of  the 
Power  of  the  Air,"  "  Jupiter  Tonans,"  or  "  Pluvius."  While 
the  two  are  contending  which  is  the  prettiest  conceit,  and 
demonstrating  the  relative  merits,  or  absurdities,  of  their 
own  or  their  opponents'  interpretation,  another  might  step 
in  and  say  that  both  are  wrong,  since  Arthur  comes  from 
the  Persian  Atliar,  which  means  fire,  and  since  its  prede- 
cessor may  be  recognised  in  the  word  Ithuricl. 

This  imaginary  discussion  leads  us  to  notice  another 
form  which  the  verbal  difficulty  assumes,  viz.,  how  far  we  are 


18 

justified  in  dividing  any  word  into  two  or  more  elements  ? 
A  great  deal  depends  upon  tins,  of  which  I  give  the  following 
as  an  example.  Onipltalos  in  Greek  signifies  "  the  navel," 
pure  and  simple  ;  hut  if  we  cut  the  word  in  two,  we  find  that 
om  signifies  mater nitij,  and  pliallos,  paternity.  This  result 
would  be  only  a  curiosity,  unless  it  led  us  farther.  If  we 
pursue  the  idea  of  the  navel,  we  come  upon  an  Ancient  Indian 
Myth,  to  the  efiect  that  Mahadeva  and  Sara-iswata,  I.e.,  the 
celestial  phallus  and  celestial  womb,  had  a  great  contest  as  to 
their  respective  power  over  creation,  and  the  combat  was  so 
sharp  that  neither  would  have  anything  to  do  with  the  other, 
the  consequence  of  which  Avas  that  all  creation  died  out.  But 
Vishnu  took  upon  himself  to  make  all  things  right.  To 
do  this,  he  slept  on  the  sea  on  his  back,  Avhile  from  his 
navel  sprung  a  new  world.'*  From  the  shape  of  the  navel 
we  conclude  that  the  Myth  was  intended  to  veil  the  well 
known  fact  enunciated  by  St.  Paul,  1  Cor.  vii.  4,  that  union 
is  necessary  for  the  continuance  of  animated  nature.  If, 
then,  we  find  that  the  single  word  omphalos  signifies  this 
union,  we  are  entitled  to  believe  the  word  a  compound  rather 
than  a  simple  one. 

When  we  consider  that,  normally,  all  Scripture  names  of 
Jewish  Kings  in  the  later  period  are  compound  —  that,  as 
a  rule,  Oriental  cognomens  are  long,  and  their  common 
words  very  short,  we  are  justified  in  assuming,  that  it  is 
more  probable  that  any  given  name,  if  it  be  a  long  one,  is 
compound  rather  than  simple.  We  are,  however,  sometimes 
driven  to  extremities  in  our  choice,  of  which  the  following 
is  an  example.  The  name  Rebecca  is  stated  by  the  learned 
Gesenius  to  mean  "a  rope  with  a  noose;"  adding,  that 
"  it  is  not  unfit,  as  the  name  of  a  girl  who  ensnares  men  by 
her  beauty."  But  (1)  the  name  Avas  given  to  her  in  Chaldnea 
while   a  baby  and  without  beauty — (2)   "the  noosed  cord  " 

*  See  NaLlii,  Nebo,  &c.,  in  a  subsequent  chapter. 


19 

comes  from  an  Arabic,  rather  than  a  Bab^doniaii  root,  and 
(3)  "  a  cord  with  a  noose  "  is  more  likely  to  remind  one  of 
hanging  a  cat,  dog,  or  oneself,  than  of  a  "  Avoman  allurino- 
men  by  her  beauty."  Consequently,  we  reject  this  inter- 
pretation, and  go  to  the  Chaldee.  We  then  find  that  Rab 
or  iic/' means  "  chief,"  ''great,"  (as  in  Rahsaris,  Rahmag,) 
and  that  haJiak  PDI  is  a  very  old  word  for  "  whiteness,"  or 
"brightness;"  and,  putting  these  together,  we  conclude  that 
the  name  signifies  "  The  great  Avliite  one,"  or  "  The  chief 
white  shiner,"  i.e.,  "The  Moon,"  a  God  in  Chaldrea.  And 
in  this  deduction  we  are  strengthened,  when  we  find  that 
she  was  the  daughter  of  Naltor,  which  means  light.  It  is 
spelled  l-l'"!^  Nachtii',  which  means  "snorting!"  the  real 
signification  is  "i-1^^  NaJuir,  "  light." 

In  venturing  to  divide  any  word,  it  is  I  think  essential, 
first,  that  the  division  shall  be,  phonetically,  natural, — 
secondly,  that  the  idea  wrapped  up,  so  to  speak,  shall  be 
consonant  with  the  opinions  current  at  the  time.  The 
word  "  Elizabeth,"  or  "  Elisheba,"  to  which  we  shall  have 
to  refer  shortly,  is  an  example  of  the  various  ways  there  are 
of  dividing  Avords,  and  of  the  meanings  which  may  result 
therefrom  ;  in  one  form  it  is  derivable  from  El,  issa,  and 
heth,  in  the  other,  Ell  and  Slicha  ;  and  for  the  latter  word 
we  can  find  two  distinct  meanings. '' 

In  the  succeeding  pages  I  have  endeavoured,  as  far  as 
possible,  to  avoid  any  derivation  Avhich  seems  incompatible 
with  sound  deduction.  It  has  been  my  endeavour  to  identify 
myself  with  the  ideas,  forms  of  belief,  dogmas  of  faith, 
habits  of  thought,  manner  of  speaking,  &c.,  which  existed 
amongst  the  Orientals  then,  rather  than  apply  to  the  compa- 
ratively coarse  Eastern  the  modem  refined  ideas  of  a  highly 
civilised  Englishman.  I  do  not  know  anything  which  illus- 
trates   the    difference    between    ancient    and    modern    times 

^  See  Elizabeth,  in  tlie  Vocabulary. 


20 

more  tlifin  the  frequency  with  which  circumcision  is  spoken 
of  in  the  sacred  books,  and  the  carefuhiess  with  which  the 
subject  is  tabooed  now.  To  speak  of  any  man  as  being 
worth}'  or  contemptible,  as  men  and  women  did  amongst  the 
Jews,  according  to  the  condition  of  an  organ  never  named, 
and  very  rarely  even  alluded  to,  in  a  mixed  company  of 
males  and  females  amongst  ourselves,  shows  us  that  persons 
holding  such  ideas  must  have  thought  far  more  of  these 
matters,  and  spoken  of  them  far  more  freely,  than  we  have 
been  taught  to  do  ;  and  we  shall  see  in  the  sequel  how 
all,  or  nearly  all,  of  the  blessings  promised  to  the  faithful, 
culminated  in  the  abundance  of  offspring ;  an  occurrence 
which  could  not  happen,  except  the  parts  destined  to  that 
purpose  were  in  an  appropriate  condition. 

Another  difficulty  in  ascertaining  the  meaning  of  certain 
proper  names  arises  from  the  critical  canon,  "  that  if  a 
word  can  be  explained  in  the  language  of  the  persons  using 
it,  such  explanation  must  be  held  to  be  the  good  and  true 
one,  against  all  others.'"' 

The  value  of  such  criticism  we  may  best  appreciate  by 
adducing  a  few  examples.  We  have  in  English  the  words 
burrow  and  borough.  The  two  mutually  explain  each  other; 
one  is  a  residence  of  a  community  of  rats,  rabbits,  mice,  or 
foxes  ;  and  the  other  is  a  town,  where  great  and  small  people 
live  together,  and  to  which  they  can  run,  after  having  made 
an  excursion  abroad  to  pillage  from  their  neighbours  [?]. 
We  have,  too,  a  irick  in  a  candle,  and  a  wick  a  town.  The 
first  represents  a  sort  of  tower  in  a  plain,  whence  it  draws 

c  The  following  paraoraplis  are  inserted  in  answer  to  strictures  -wliicli  were 
made  by  an  individual  on  the  autlior's  views,  when  he  read  the  draft  of  this  Essay 
at  the  Liverpool  Literary  and  Philosophical  Society.  It  was  then  alleged,  that  if 
in  the  language  of  JS'orthmen,  Danes,  Saxons,  Germans,  &c.,  a  word  conld  he  found 
which  seemed  to  explain  another,  such  explanation  must  take  precedence  of  any 
attempt  to  trace  a  particular  word  or  name  to  a  Phoenician,  or  to  nuy  other  source, 
more  remote  than  the  comparatively  moiler.!  one. 


21 

a  supply  of  fuel  to  keep  the  flame  burning ;  the  second 
denotes  an  erection  of  houses  in  the  middle  of  a  fertile 
country,  which  finds  in  the  town  a  market  for  its  produce, 
and  helps  to  keep  the  citizens  alive  !  !  We  will  leave  to  the 
imagination  of  our  readers  the  task  of  multiplying  such 
absurdities,  and  pass  on  to  another  answer  to  the  canon. 
There  is  cause  to  beHeve  "  that  things  have  been  as  they 
are  now,  unless  we  have  reason  to  believe  them  different," 
is  a  fair  assumption  to  go  upon.  Human  nature  is  not 
different  now  to  what  it  was  in  the  days  of  yore,  though 
education  has  done  much  to  modify  its  manifestations. 
Amongst  ourselves  there  are  singularly  few  names  of  purely 
English  origin,  or  which  can  be  explained  by  our  own 
tongue.  Robert,  Thomas,  Charles,  George,  John,  William, 
Caroline,  Mary,  Margaret,  convey  to  us  no  meaning  what- 
ever ;  not  only  so,  but  the  few  names  which  do  exist,  such 
as  "Asse,-'  "Boots,"  "Cheese,"  "Dunce,"  "Goose," 
"  Cheeke,"  "  Sponge,"  "  Spittle,"  "  Teat,"  "  Bugg,"  and 
a  lot  of  others,'  are  considered  so  mean  and  vulgar,  that 
their  possessors  wish  to  change  them,  and  ultimately  will. 

Moreover,  we  do  not  find  that  an  invader  of  a  country 
compels  the  natives  to  learn  the  meaning  of  the  victors' 
names,  and  to  adopt  those  names  for  themselves,  adapting 
them  to  their  OAvn  language.  It  was  so  in  days  gone  by  ; 
for  we  find  a  celebrated  oracle  laying  down  the  maxim  that 
"it  was  not  right  to  destroy  the  names  of  barbarians,  for 
that  many  of  them  were  important  in  the  mysteries." 

But  we  do  see,  on  the  other  hand,  that  fierce  fanatics 
like  the  Spaniards  have  at  times  forced  new  names  upon 
their  conquered  foes ;  and  we  know  that,  at  his  or  her  taking 
religious  vows,  the  monk  or  nun  rejects  his  or  her  worldly, 

7  A  catalogue  of  these,  copied  from  The  Times  newspaper,  may  be  fonua 
iu  Anderson's  Surnames,  page  139. 


22 

and  assumes  some  sacred,  name  ;  but  nuder  none  of  these 
circumstances  has  there  been  any  eftort  to  explain  the  new 
name  which  supplants  the  okl  one. 

Now  we  do  not  for  a  moment  deny  that  many  ancient 
names  find  their  meaning  in  the  language  of  the  country 
which  has  initiated  them  —  indeed  the  whole  of  our  argument 
is  based  upon  that  fact ;  but  what  w^e  deny  is  the  universality 
of  the  law  in  modern  times.  AVe  hold  that  names,  like 
faiths,  have  been  imported  into  nations  from  without,  and 
that,  though  such  names  are  twisted  by  those  who  adopt 
them,  yet  they  may  still  be  traced  by  the  philologist  to 
their  origin. 

The  positive  mischief  done  by  converting  an  occasional 
fact  into  a  constant  law  may  be  seen  in  the  stories  in  which 
topographists  occasionally  indulge,  and  by  which  they  often 
stifle  further  enquiry.  Thus,  for  example.  Bury  St. 
Edmonds  is  said  to  take  its  name  from  being  the  burial 
place  of  St.  Edmond,  and  Bury  in  Lancashire  is  of  course 
a  vast  cemetery  for  the  whole  county ;  but  when  we  find 
Bcrrl  in  France,  Berry  in  France  and  Devonshire,  Burai  in 
Bengal,  Bure  in  Switzerland,  Belgium,  Sweden,  and  Abys- 
sinia, Buri  in  Bombay  and  Bengal,  Beera  as  an  old  Jewish 
name  signifying  "  a  pit,"  and  Burry  in  Wales,  we  may 
conclude  that  they  all  have  something  in  common,  and  that 
the  bond  is  not  an  idea  of  funereal  rights. 

Being  discontented  with  referring  this  name  to  Anglo- 
Saxon,  German,  Danish,  Latin,  &c.,  we  turn  to  some  other 
source.  Considering  that  the  Hebrew  may  help  us  to  the 
Phoenician,  Ave  look  to  the  Lexicon,  and  find  that  ^>^3  (beiri) 
means  "a  fountain,  well,"  or  "spring;"  that  '^y^  {hiraJi) 
is  "  a  fortress  "  or  "  castle  ;  "  "  that  there  is  a  Persian  word, 
baru,  meaning  the  same  thing,  and  that  there  are  Sanscrit 
words,  hura,  hurl,  pw,  =  -Trupyog  and  l^upic  [purgos  and  haris), 


23 

with  similar  meanings."*  Finding  the  same,  or  nearly  the 
same,  word  in  the  Aryan  and  the  Shemitic  families,  we 
conclude  that  the  most  probable  meaning  of  Bury  is  a 
stronghold,  and  that  it  has  a  very  close  affinity  to  the  word 
Boromjh.  The  one  etymology  is  the  result  of  indolence 
of  mind,  and  indisposition  to  think  more  than  is  absolutely 
necessary  ;  the  other  involves  much  labour  and  considerable 
thought.  The  one  leads  us  on  to  the  vast  plans  of  anti- 
quity ;  the  other  bids  us  "rest  and  be  thankful"  in  the 
dark  ages  of  modern  antiquarianism. 

This  same  canon  is,  however,  capable  of  convenient 
stretching  in  the  hands  of  those  who  use  it.  If,  they  say, 
you  cannot  find  an  explanation  of  an  English  name  in  the 
British  tongue,  and  you  can  find  one  in  Latin,  Greek, 
German,  Scandinavian  or  other  north-conntry  part,  that 
mnst  suffice,  Avithout  going  any  farther.  This  observation 
is  essentially  the  same  as  the  last  we  animadverted  upon ; 
but  we  may  take  it  as  a  text  for  some  additional  remarks. 
A  recent  writer  (Lysons)  has  noticed,  that  when  one  of  our 
old  invaders  conquered  any  place,  or  built  any  town,  it  went 
by  the  name  of  Ham,  or  "  The  town."  When  it  again 
was  subdued  by  anothei'  horde,  speaking  a  different  tongue, 
the  place  would  be  named  "  The  toicn  called  Ilani,"  or 
"  Ham-ton  ;  "  and  when  it,  again,  w^as  captured  by  another 
tribe,  speaking  a  different  tongue  to  the  foregoing,  the 
place  would  be  called  "  irick "  (or  town),  and  designated 
as  the  one  before  called  Hampton.  Thus  a  cert;un  locality 
has  become  "  Hamptonwick ; "  and  by  a  similar  process  we 
have  "  Berkhampstead."  The  etymologist  cannot  fail  to  see 
that  such  names  tell  of  a  succession  of  possessors,  and  there 
perchance  his  interest  w^ould  end.  If,  on  the  contrary,  he 
were    to    trace    these  very  words   farthei-,  they  would  tell  a 

8  Geseuius,  p.  115,  eel.  Bagster. 


24 

more  interesting  tale.  He  woitIcI  find  that  Dn  {cJiain  or  ham). 
in  tbe  Hebrew  and  Plioenicio-Sliemitic,  means  joined  together 
by  relationship  or  niarriage ;  and  that  ^^07  (latah)  is  to  cleave 
to  the  (jround  ;  and  he  would  infer  that  liam  and  hamlet 
meant  the  settlement  of  a  tribe  or  family  who  builded  huts, 
rather  than  used  tents  or  makeshifts.  Ton,  again,  tells 
us  of  njn  (taiiah)  habitations,  and  of  ^P  (tin.)  clay.  We 
remember  T]iu)i  in  Switzerland,  Ton  in  Belgium,  Tona  in 
Spain,  Tonal  in  Austria,  Tonava  in  Sardinia,  Tun  or  Toon 
in  Persia,  Tun  in  Norway,  &c.,  &c.;  and  we  conclude  that 
the  w^ord  ton,  or  town,  toon  in  Scotland,  comes  from  the 
ancient  mariners,  the  preceders  of  the  Anglo-Saxon  in 
colonisation,  namely,  the  indomitable  Phojnicians.  Wick 
we  can  only  trace  to  Viciis,  the  Roman  name  for  a  straight 
collection  of  houses.  How  this  little  bit  of  philology  may 
affect  my  readers  I  know  not.  To  me  it  has  given  a  thrill  of 
pleasure  to  believe  that  we  have  evidence  around  us  of 
being  really  lineal  descendants  from  some  Tyrian  colonists, 
and  that,  after  long  years  of  inglorious  repose,  the  spirit  of 
the  old  Phoenician  has  revived,  to  carry  us  onwards  far 
beyond  the  points  they  reached. 

I  will  not,  however,  indulge  this  fancy  now,  as  I  hope 
to  enlarge  upon  this  part  of  the  subject  in  a  subsequent 
chapter. 

Another  perplexity,  and  one  far  more  difficult  to  avoid,  in 
the  study  of  names,  is  the  propensity  to  attribute  all  those 
which  have  a  similar  sound  or  spelling  to  some  common  root, 
to  mistake  a  coincidence  for  a  relationship,  and  to  see  in  a 
recently  adopted  or  coined  word  the  lurking  of  some  grand 
or  ancient  idea.  This  propensity  has  been  happily  hit  off  by 
Shakspeare,  who  makes  Pistol  argue  about  the  identity  of 
Monmouth  and  Macedon,  as  a  river  flows  by  each  ;  by  Sir 
Walter  Scott,  in  The  Antiquary ;  and  by  Dickens,  in  Pick- 
ivick,  a;pro})os  of  Bill  Stumps  his  mark. 


25 

We  might  naturally  consider  that  it  would  be  easy  to 
avoid  failing  into  this  error  in  every  case,  but  I  confess  to 
the  belief  that  the  most  careful  author  is  liable  to  it  occa- 
sionally. Where  I  can  trace,  over  a  large  extent  of  time  and 
geographical  space,  a  set  of  names  so  closely  allied  as  Bury, 
Berri,  and  Beeri,  I  feel  on  tolerably  safe  ground  ;  and  after 
I  have  traced  a  number  of  others  over  the  same  track,  I  feel 
emboldened  to  draw  a  deduction  that  others,  which  I  cannot 
trace  by  intermediate  steps,  may  be  equally  closely  related. 
Thus,  I  may  conclude  that  Ballapur,  in  Bengal  and  Madras, 
owes  its  name  to  a  similar  source  to  which  BaUyporeen  in 
Ireland  does,  after  I  have  ascertained  the  readiness  with 
which  kindred  words  may  be  traced  along  the  course  of  the 
Indo  -  Germanic  migration,  and  yet  the  particular  words 
selected  as  typical  of  lineage  may  appear  to  be  allied  by  the 
merest  chance,  i.  e.,  not  really  related  at  all. 

Being  conscious  of  all  this,  I  have  avoided,  as  far  as 
possible,  using  as  the  basis,  or  even  the  support,  of  an 
argument  or  position,  any  word  which  I  could  not  so  lairly 
trace  as  to  take  it  out  of  the  "  probable  coincidence  "  class. 
Whether  or  not  I  succeed  in  ray  attempt  time  will  show. 


CHAPTER    III. 

Origin  and  menning  of  tlie  name  of  John.  The  proper  proumiciatiou  of  the 
English  J.  The  meaning  of  Jonah,  JMystical  names  assumed  by  prophets. 
Connection  between  John  and  the  Dove.  Artistic  ideas  of  John.  John  a 
solar  name — the  idea,5  it  involves.  Joannes  a  compound  word.  Jao.  Nature 
of  ancient  faith.  Cannes.  Hoa  and  Anunit.  John  the  Baptist — particulars 
of  his  birth  and  parentage.  Eli.  Elias.  Dionysus.  i3acclius.  Jacchus, 
Jack,  Jacques,  or  Jacob.  Female  ideas  predominate  over  male  in  certain 
forms  of  faith. 


The  name  of  John  is  not  only  a  common  and  a  favourite 
appellative  in  England,  but  it  is  equally  so  all  over  the 
world.  A  glance  at  Miss  Yonge's  pages  shows  us  the  way 
in  which  it  is  spelled  in  tireiity-scren  difierent  languages,  a 
few  of  which  I  have  already  given. 

In  analysing  the  sound  of  these  and  other  forms  of  the 
word,  we  find  two  leading  facts  :  first,  that  there  is  in  one 
form  the  simple  syllable  Yon- — -I  scarcely  need  repeat  that 
the  letter  J  has,  or  ought  to  have,  the  sound  of  Y; — this 
is  commonly  pronounced  sharply,  but  originally  it  had  a 
breathing  sound  after  it,  as  in  the  word  Jonah  :  secondly, 
many  of  the  forms  have  two  elements  in  them  —  Jo  or 
Yo,  and  an.  This  is  very  distinctly  seen  in  the  Greek  form 
'Icouvvs:,  in  Joan,  and  Johanna. 

I  propose  to  consider  the  word  under  both  these  forms. 

The  sound  of  Yon  gives  us  the  idea  that  it  is  identical 
Avith  n:i'',  Yonah,  or  Jonah  of  the  Hebrews.  Now  the  same 
word  means  a  dove,  which  bird  was  held  in  peculiar  honour 
amongst  the  x\ssyrians,  Chaldosans,  and  Jews ;  the  reason 
we  shall  give  in  a  subsequent  chapter.  The  Yoni  is  an 
Indian  emblem,  the  meaning  of  which  we  must   also   post- 


27 

pone,  merely  remarking,  that  there  is  a  close  connexion  of 
ideas  between  the  -words  Jonah  and  Yoiit.  Knowing  tliat 
amongst  ancient  nations  generally,  and  (dicays  amongst 
the  Chaldreans,  names  were  given  by  the  priesthood  with 
reference  to  some  divine  emblem  or  being,  we  can  well 
understand  the  nse  of  the  name  Jonah  amongst  them, 
and  its  being  assmned  by  a  prophet,  Avho  declares  himself, 
as  it  were,  affiliated  with  the  Almighty,  and  to  be  his 
mouthpiece  upon  earth. ^ 

How  closely  the  idea  of  the  Dove  is  united  to  the  word 
John,  we  may  see  from  the  frequency  with  which  both  the 
Baptist  and  the  Evangelist  of  that  name  are  accompanied 
by  the  bird,  in  Roman  Catholic  •  countries  and  elsewhere,  as 
an  emblem.  I  would  also  call  attention  to  the  way  in  which 
St.  John  himself  is  ponrtrayed.  He,  of  all  the  Apostles,  is 
characterised  as  feminine  in  his  appearance.  The  artist 
loves  to  give  to  the  favourite  of  our  Lord  all  the  physical 
graces  that  adorn  Avoman,  with  scarcely  sufficient  beard  to 
show  that  he  is  male.  The  devout  equally  love  to  dwell 
upon  the  tender  affection  which  breathes  in  all  his  Avritings, 
and  which,  though  so  thoroughly  contrary  to  the  fierce 
denunciations  of  a  Boanerges,  yet  have  the  captivating 
gentleness  of  a  loving  mother. 

If  we  attempt  to  examine  into  the  meaning  of  this  sound, 
Yon,  we  shall  find  ourselves  in  a  maze  of  curious  facts.  The 
learned  Godfrey  Higgins,  who  gives  us  a  great  deal  upon 
the  subject,  quoting  from  Jamieson's  Hermes  ScytJiicas, 
writes  thus  : 

1  As  fur  as  I  have  been  able  to  investignte  the  matter,  I  conchnle  that  the  uames 
of  the  prophets  were  invariably  assumed  by  them.  When  they  entered  upon  the 
profession,  they  dropped  their  birth  name,  and  adopted  a  sacred  one,  just  as  any 
moult,  nun,  or  preaching  friar  would  do.  This  appellation  affords  us  au  idea  of 
the  name  of  the  God  they  piofessed  adhesion  to;  e.y..  Samuel  is  au  adorer  of  El; 
Isaiah  and  Jeremiah,  of  Jdh  ;  Ezekiel  adopts  .E^ ;  Joel  adopts  both  Jah  and  El; 
Daniel's  God  is  £'Z,  the  Judge:  Hoshea's  God  is  the  Saviour;  Cheuaauah  adopts 
Ami ;  Balaam,  both  Bel  and  Am. 


28 

"  Valleucy  dit  que  Jonn  etait  le  meme  que  Baal.  En 
G-allois  Jon,  '  le  Seigneur,  '  Oieu,'  'la  cause  premiere.'  En 
Basque  Janna,  Jon,  Jona,  S:g.,  '  Dieu  et  Seigneur  Maitre.' 
Les  Scandinaves  appelaieut  le  soleil  Jolin  ....  des  Troyens 
adoraient  le  meme  astre  sous  le  nom  de  Jona.  En  Persan 
le  soleil  est  appele  Jaivnali.  Tons  ces  noms  ont  un  rapport 
evident  avec  le  Janus  des  Etrusques,  que  etait  considere 
comme  le  Dieu  supreme.  On  pourrait  encore  rapproclier  ces 
denominations  de  1'  Arab  Janah,  '  majeste,'  et  du  Persan 
Jauan,  '  uu  chef.'  ""  The  author  calls  attention,  too,  to  the 
fact  that  the  Apostle  Peter  is  spoken  of  as  Bar  Jonah,  or  the 
son  of  Jonah,  and  the  frequent  connection  there  is  between 
Peter  as  a  fisherman,  and  Peter  as  the  door-keeper  of  heaven, 
having  the  keys  of  the  Janna. 

We  may  still  further  extend  our  interest  in  the  name 
when  we  remember  that  amongst  the  Greeks  and  Ptomans 
Juno  was  the  spouse  of  the  Almighty,  the  Maker  of  all 
things,  and  the  Queen  of  Heaven. 

We  find,  then,  that  the  word  John  combines  the  idea 
of  the  sun,  of  the  dove,  and  the  tenderness  of  a  loving 
mother. 

In  the  Sanscrit,  Yauna,  or  Yoni  +  a,  signifies  "uterine," 
also  "  nubile  man  ;  "  and  Yauvana,  or  Yauvan  +  a,  signifies 
"juvenile,"  "manhood,"  "puberty." 

We  now  proceed  to  inquire  into  the  signification  of  the 
two  sounds,  which  we  presume  are  elements  in  the  Greek 
form  of  the  word  'Ic/jawsc,  and  in  Joan,  Johanna,  &c. 

The  first  I  look  upon  as  Jo  or  Jao,  or  Jah,  and  the 
other  Anna,  Ana,  Hannah,  &c.  Now,  who  or  what  were 
these  ? 

It  would  not  be  profitable  to  reproduce  here  all  the 
arguments  adduced  by  the  ingenious  Bishop  of  Natal,  to 
show  the  origin  of   the  first  name ;    but    I    may    say    that 

■^  AnacuLypsi^,  p.  650. 


29 

I  have  satisfied  myself,  from  a  close  examination  of  the 
names  current  prior  to  David's  reign,  and  after  it,  that  the 
word  Jalt  was  introduced  into  Jadcta  by  that  king  himself, 
or  b}-  the  prophet  Nathan,  after  sojourning  amongst  the 
Philistines  and  Phoenicians  ;  and  that  an  old  oracle  of  the 
Clarian  Apollo  says  that  the  names  of  Zeus,  Aides,  Hehos, 
Dionysus,  and  Jao  represent  the  sun  at  different  seasons. 
Macrobius  tells  us  that  another  oracle  of  Apollo  says  that 
Jao  is  the  greatest  of  all  the  gods ;  and  he  adds,  that  Jao 
is  the  sun. 3 

Jao,  or  JaJi,  is  one  of  the  appellations  of  God  the 
Father,  and  I  must  now,  I  think,  anticipate  a  little  of  what 
will  come  at  greater  length  hereafter,  and  tell  of  the  nature 
of  the  ancient  faith. 

It  may  be  described  thus : — The  world  above,  around,  and 
below  us  was  made  by  an  Almighty  being,  whose  attributes 
the  human  mind  could  not  grasp,  and  to  whom  no  substan- 
tive name  could  be  given,  for  a  substantive  name  must  imply 
a  person.  He  was,  therefore,  spoken  of  with  reverence, 
under  names  implying  self-existence,  as,  "  I  am,"  "  He  is," 
"  Supreme  Wisdom,"  &c. 

No  man  '  could  by  searching  '  find  Him  out,  but  the 
devout  might  hope  to  attain  to  some  knowledge  of  Him  by 
studying  His  works. 

Of  all  His  works  none  wore  more  glorious  than  the  sun, 
the  moon,  the  stars,  and  the  Avandering  planets  :  to  study 
their  courses  was  to  study  the  Almighty  who  created  them. 
As    the    knowledge    of   astronomy  increased,  the  system  of 


«  Macrobius — Saturn.,  i.  18.  I  quote  from  Colen^o,  vol.  &,  p.  305,  and  the 
trauslatiou  in  preference  to  the  Grctlc.—-' Helios  (tlie  Snu),  whom  men  surname 
Dionysus;  "  again,  "  One  Zeus,  one  Aides,  one  Helios,  one  Dionysus;  "  nud  again, 
"  It  was  right  that  those  knowing  should  hide  the  iueff.ible  orgies,  for  in  a  little 
deceit  there  is  pradence  and  an  adroit  mind.  Explain  that  Jao  is  the  most  high 
God  of  all — iu  winter  Aides,  and  Zeus  in  commenniug  spring,  and  Helios  in 
summer,  and  at  the  end  of  Autumn  the  tender  Jao." 


30 

thought  was  developed,  and  the  sun  in  its  various  phases 
was  spoken  of  under  different  names  ;  c.  (/.,  Creator  in  spring, 
Preserver  in  autumn,  Avhen  it  ripened  fruit,  Destroyer  in 
winter,  when  its  face  was  hidden  or  modified  by  storms. 
It  was  natural  that  the  Almighty  should  be  invoked  against 
enemies  under  His  name  of  Destroyer,  and  under  His  name 
Creator,  or  Preserver,  by  those  who  wished  for  offspring  or 
success  in  life. 

With  various  names  came  the  idea  of  person,  and  a 
person,  to  human  ideas,  must  have  a  sex.  Observation  told 
men  that  the  male  was  a  finer  animal  than  the  female,  but 
that  both  were  necessary  to  reproduction.  The  sun,  then, 
darting  his  beams  upon  the  earth,  was  said  to  be  the  male, 
and  the  earth  the  female.  That  idea  might  suit  terrestrial, 
but  not  the  celestial  worlds.  The  fiction  then  was  started 
that  the  Almighty  was  both  male  and  female.  As  it  was 
blasphemy  to  think  that  carnal  connexion  could  take  place, 
the  female  idea  was  associated  with  Virginity. 

It  is  necessary  to  know  thus  much  before  proceeding  to 
the  word  Annes,  or  Oanncs.  The  former  we  shall  speak  of 
under  the  head  Anna;  the  latter  was  a  name  given  by 
Sanchoniathon  and  Berosus  to  an  Assyrian  deit}",  who  was 
the  teacher  of  mankind,  and  who  was  mystically  united 
with  the  form  of  the  sacred  fish.  Sardanapalus  has  epithets 
given  to  him,  in  some  Cuneiform  inscriptions,  of  "  the  Sen- 
tient Guide,"  "  the  Intelligent  Fish."  The  Fish  was  a 
female  emblem. 

Of  the  nature  and  meaning  of  the  fish  as  an  emblem  I 
shall  treat  hereafter,  and  here  content  myself  with  saying 
that  it  is  intimately  associated  with  the  worship  of  the 
Divine  Mother,  or  the  Queen  of  Heaven. 

We  conclude,  therefore,  that  the  word  Joannes  has  an 
androgynous  signification,  and  that  it  denotes  the  belief  in 
the  Almighty  as  both  our  Father  and  our  Mother. 


31 

We  now  return  to  consider  the  writings  of  St.  John  the 
Apostle,  find  the  position  of  his  predecessor,  the  Bcaptist. 
Of  the  general  tenour  of  the  former's  writing  I  need  say  no 
more  than  what  I  have  already  said,  and  will  only  refer 
specially  to  the  account  which  he  gives  of  the  vision  he  saw 
and  described  in  the  Apocalypse.  In  the  13th  verse  of  the 
first  chapter,  he  depicts  the  Son  of  man  as  having  the  paps  of 
a  woman  ;  the  words  in  the  original  being  s^wo-p-evov  Trpoc  xoij 
jaaa-ToI;',  the  last  being  the  same  word  as  is  used  in  the 
passage,  "  Blessed  is  the  womb  that  bare  thee,  and  the  2^<^'ps 
which  thou  has  sucked."  The  corresponding  word  used  for 
the  small  male  breasts  would  have  been  /xa^o7j.  It  seems 
very  curious,  at  first  sight,  that  the  idea  of  androgynism 
should  ever  have  attached  itself  to  Jesus  Christ ;  still,  that 
it  has  done  so,  no  one  acquainted  with  the  old  Italian 
paintings  can  doubt. 

The  Baptist  was  born  of  parents  who  had  become 
aged.  His  birth  was  foretold  by  an  angel.  His  name  was 
dictated  beforehand.  His  father  was  "  Zacharias,"  or  "  the 
Watchful  Sun."  His  mother  was  "Elizabeth,"  or  '-the 
Temple  of  the  Sun  the  Helper,"  or  "of  Alitta ;  "  and 
bis  mission  was  to  be  as  "  Elias,"  >?Aioj,  the  Sun.  The 
name  of  the  Angel  was  Gahricl,  or  "the  mouthpiece  of  the 
Royal  Sun."  We  find  our  Lord  saying  of  this  John,  that 
he  was  the  "  EHas  which  was  foretold."  We  turn  to  the 
prophecy,  and  find  in  the  Septuagint  version  (Malachi  iv.  5), 
kjM  aixocTiWOi  v[xiv  "ll?.lu-j  tov  0ao-/3(T>jv,  "  I  will  send  to  you 
Elias  the  Tishbite."  The  name  of  that  prophet  was  Elijah, 
or  "  El  is  Jah."  "  El"  and  "  Ilos  "  are  both  Shemitic  names 
for  "the  Sun,"  or  God,  and"HAjor,  heelios,  was  "  the  Sun  " 
in  Greek. 

John,  therefore,  was  the  personification  of  the  Sun's 
power  on  earth,  the  idea  being  the  same  as  that  expressed 


32 

subsequently  by  the  Samaritans  in  regard  to  Peter  (Acts 
viii,  10),  "  This  man  is  the  great  power  of  God." 

Though  I  am  unable  to  say  whether  the  Jews  generally 
associated  the  idea  of  the  Godhead  with  the  sun,  I  cannot 
see  how  any  of  those  who  wrote  or  spoke  in  Greek  could  fail 
to  see  the  connexion.  I  may,  in  passing,  express  surprise 
at  the  remarks  made  by  the  bystanders  at  our  Saviour's 
dying  cry,  "EH,  Eli,  lama  sabacthani."  They  said,  "He 
calleth  upon  Ellas  {'Hxluv) ;  let  be,  and  let  us  see  whether 
Elias  (Hxlag)  will  come  to  help  him."  I  cannot  help 
thinking  that  the  spectators  believed  that  the  sufferer  invoked 
the  bright  orb  of  day,  in  whose  sight  he  endured  such  unde- 
served anguish,  to  come  and  help  him  ;  and  it  is  remarkable, 
when  we  consider  the  great  reverence  in  which  the  Jewish 
nation  held  the  name  Jah,  or  Jehovah, — a  name  which  almost 
entirely  superseded  i?^,  or  Elohim, — that  the  word  Eli  should 
have  been  selected  by  our  Saviour.  God  never  told  the  Jews 
expressly  that  His  name  was  Eli,  but  He  did  tell  them  —  so 
at  least  we  read  —  that  His  name  was  Jehovah.  That  our 
Lord  selected  the  name  known  to  Abraham  {Eli)  is  pregnant 
with  significance,  but  it  is  beyond  the  scope  of  the  present 
chapter  to  follow  the  subject  up. 

Having  come  to  the  conclusion  that  John  is  an  appellation 
signifying  "  The  Androgynous  Sun,"  let  us  now  exam.ine  one 
of  the  other  names  which  that  luminary  has  obtained. 
Dionysus  is  one  of  the  names  which  was  specially  favoured 
by  the  Greeks.  I  sccarcely  like  to  speculate  upon  the 
meaning  of  the  Avord,  beyond  expressing  the  suspicion  that 
it  means  "  The  Divine  On,  the  Saviour  ;  "*  but  we  know  that 
another  of  his  names  was  Bacchus.  This,  it  will  be  seen,  I 
deduce  from  a  Hebrew  word,  Padiaz,  meaning  "  to  be  jolly." 
Another  name  for  the  same  deity  w^as  Jacchus,  which  I 
take  to  be  THi^   achaz,   "the   one  who    conjoins,"   and  sorae- 

*  See  flic  -word  Diouvsns  and  Bncclnis,  in  the  Vocabnlavv. 


33 

what  similar  to  Ahaz  ;^  or  possibly  it  may  be  from  another 
word,  ^'Pl  yahosh,  signifying  "to  ensnare."  But,  whatever 
its  meaning,  John  Avas  indcntical  with  Elias,  Helios  Avith 
Dionysus,  Dionysus  with  Jacchns,  from  which  legitimately 
comes  our  Jack;  and  from  the  same  derivation,  Ave  presume, 
comes  Jacques. 

In  continuation  of  the  same  subject  Ave  note  the  expres- 
sion, "EA^ery  Jack  has  his  Gill,"  being  a  homely  phrase  for 
every  man  is  mated.  Now,  Gill  Avas  one  of  the  many  names 
of  the  sun  amongst  the  ancient  races  Avho  used  the  Shemitic 
language,  and  Avhom,  for  brevity's  sake,  I  propose  to  call 
the  Pliens,  being  an  abbreviation  for  Phoenicians.  In  the 
Cuneiform  we  have  it  as  Gull,  or  Gal ;  in  Scotland  it  is  Gill, 
aa  in  GiUia,n ;  in  France  it  is  Guill,  as  in  Guilhnm.e. 

Jacques  or  Jacob  cannot,  hoAA'eAxr,  be  traced  Avith  equal 
facility  to  mean  the  sun.  We  hope  to  shoAV  by  and  by  that 
the  AA'ord  implies  the  feminine  idea  of  the  Creator,  and  that 
James  and  John  may  be  brothers  in  the  same  mystic  sense 
as  are  Esau  and  Jacob.  While  writing,  I  am  struck  with 
many  coincidences,  which  seem  to  shoAV  that  Avliat  I  am 
noAv  speaking  of  AA'as  familiar  to  the  religious  writers  and 
teachers  in  days  long  gone  by.  In  the  Old  Testament,  we 
find  Jacob  preferred  before  Esau  —  the  female  idea  before 
the  male  —  the  one  personifying  gentleness  and  love,  the 
other  turbulence  and  licentiousness.  In  the  Noav  Testament, 
John  is  the  "  beloved  "  disciple,  Avho  outlives  all  the  rest ; 
and  in  Roman  Catholic  countries,  the  Avorship  of  the 
Mother— the  Celestial  Virgin  — the  Queen  of  Heaven,  has 
practically  superseded  that  of  "the  Father"  and  of  "the 
Son."  The  idea  of  love  is  more  attractive  than  that  of 
power  or  Adgour. 

5  Compare  -witli  '"l^'lO.'  Jachazi-al  (Jahazicl  iu  our  version),  aud  nnn:  Jaclias-Jah 
(Jaliaziali  of  our  Tersion),  Lut  which  literally  means  "  Jacclms  is  Jah,"  the  transla- 
tion of  the  Hebrew  being  "Jah,  the  watcher." 

0 


34 

Moreover,  it  will  be  remembered  that  the  name  of  the 
mother  of  John  the  Baptist  was  Elizabeth.  This  name  I 
proceeded  to  analyse  in  my  Essay ;  but  if  I  were  to  follow 
the  same  plan  now,  I  should  feel  so  strongly  the  incon- 
venience of  referring  my  readers  constantly  to  something 
yet  to  come,  that  it  would  be  almost  as  intolerable  to  them 
as  to  myself. 

I  must,  therefore,  suspend  the  consideration  of  any  more 
names  until  I  have  sketched  the  history  and  the  mythology 
of  antiquity. 


CHAPTEK    IV. 

A  Leaf  from  the  Books  of  Ancient  History.  The  story  of  Columbus.  Progress 
of  Spanish  enterprise  in  America.  Of  England  and  Holland.  The  American 
family  —  its  unity  all  over  the  "Western  Continent  —  compared  with  Paissia. 
Progress  of  an  English  settlement  in  America— collision  with  natives — exten- 
sion of  territory.  Sketch  of  the  early  Bnhylouians — their  progress  inland — 
collision  with  natives.  Phoenician  enterprise — their  colony  at  Sidou — spread 
over  the  basin  of  the  Mediterranean  and  along  the  shores  of  Europe  — 
influence  of  their  language  on  natives — extent  of  their  traffic.  Abraham,  a 
Chaldee,  travelling  overland,  comes  into  contact  with  the  branch  of  the  old 
family  who  had  travelled  by  sea— similarity  of  faith  and  language.  Arian 
influences  evident  in  early  Babylonia.  Similarity  of  Hindoo  and  Chaldtean 
ideas  in  matters  of  faith.  Assumption  of  supernatural  powers  common  to  all 
hierarchs.  Modern  history  coloured  by  the  prejudice  of  its  writers —Ancient 
history  was  no  better. 

It  has  been  well  remarked  that  "  what  is,  hath  already 
been."  Believing  in  the  saying,  we  look  around  us  at  the 
present,  as  a  prelude  to  an  examination  of  the  past. 

Our  libraries  teem  with  books  which  tell  us  the  stirring 
story  of  the  exploits  of  the  great  Columbus.  They  tell 
how,  barely  four  hundred  years  ago,  he  set  sail  in  some 
small  barks,  on  an  unknown  sea,  to  search  out  an  unheard- 
of  land.  They  tell  us,  too,  of  his  arrival  at  the  Western 
shores,  and  how  he  found  a  primitive  people,  differing  from 
all  the  world  besides.  They  tell  us  of  scores  and  hundreds 
of  hardy  adventurers  who  followed  in  his  wake,  and  took 
great  towns,  adorned  with  vast  piles  of  cumbrous  archi- 
tecture ;  how  they  went  pushing  on,  over  thousands  of 
obstacles,  until  they  came  to  the  Pacific  Ocean,  a  sea 
undreamed  of;  and  how  they  established  on  its  shores  a 
number  of  new  towns,  on  the  ruins  of  an  ancient  empire. 
They  tell  us  how  those  stubborn  warriors  took  with  them 


36 

their  own  faith,  and  that  fierce  intolerance,  which  preferred 
the  destruction  of  those  who  differed  from  them  in  creed, 
to  permitting  them  to  live  in  the  faith  of  their  ancestors. 

A  love  of  gold  drove  the  Spaniard  to  this  enterprise, 
but  in  process  of  time  religious  dissensions  in  England 
drove  a  colony  of  its  sons  to  the  Western  world,  where  thej' 
could  indulge  uninterruptedly  the  faith  and  the  discipline 
which  were  denied  them  in  the  Eastern  world.  A  legitimate 
love  of  trade  and  the  spirit  of  enterprise  multiplied  expedi- 
tions, and  ere  a  century  had  elapsed  there  were  vessels  from 
Spain  and  Portugal,  Holland  and  England,  to  be  met  with 
in  every  part  of  the  world.  Two  hundred  years  have  sufficed 
for  Britain  to  enable  her  to  plant  colonies  in  Canada  on  the 
North  and  New  Zealand  on  the  South,  Shanghai  and  India 
in  the  East,  and  Australia  and  the  Cape  of  Good  Hope  to 
the  South  East.  Her  language  is  spoken  over  a  continent 
whose  shores  were  unknown  in  1496  a.  d.  ;  and  where  the 
Red-man  roved  and  trapped,  hunted  and  fought,  farms  and 
factories,  steamboats  and  warehouses,  and  all  the  para- 
phernalia of  peace  and  trade  abound.  But  though  the  Indian 
has  well  nigh  disappeared  from  the  lowlands,  he  still  survives 
in  the  highlands  ;  and  ere  he  departs,  entirely,  the  philo- 
sophers amongst  his  supplanters  are  trying  to  rescue  him, 
his  traditions,  and  his  religions  from  entire  oblivion. 
Conspicuous  amongst  these  is  Mr.  Squier,  who  has  written 
most  ably  on  the  subject.  He  tells  us  that,  from  North  to 
South,  in  every  portion  of  the  two  vast  continents  of 
America,  the  natives  are  of  the  same  race,  bearing  the  same 
general  features,  having  the  same  colour,  varying  only  in 
shades,  and  speaking  a  language  common  to  all,  distinct,  it 
may  be,  in  detail,  but  not  to  a  greater  extent  than  the 
Somersetshire  differs  from  the  Yorkshire  dialect  of  England. 
We  turn  thence   to  Piussia,  in   Europe   and   Asia,   and  find 


37 

the  same  tongaie  spoken  in  the  far  East  and  in  the  near 
West,  where  civilisation  has  been  hitherto  unable  to  alter 
it.  The  same  may  be  said  of  the  vast  empire  of  China,  and 
to  a  certain  extent  of  the  great  continent  of  Africa. 

Before,  however,  going  to  the  ancient  times,  let  ns 
investigate  our  own  more  closely.  "When  colonising  any  new 
country,  Australia  for  example,  a  maritime  nation  makes  a 
settlement  on  the  coast,  close  by  some  eligible  bay,  or  near 
the  mouth  of  a  navigable  river.  That  place,  by  whatever 
name  it  may  go,  is  strengthened  by  art,  and  furnished  with 
materials  to  stand  a  smart  attack.  It  usually  contains  a 
church,  and  slowly,  if  trade  be  prosperous,  increases  in  bulk. 
The  jealousy  of  the  natives  rouses  them  to  war  with  the 
invader,  and  thus  gives  him  a  reason  for  extending  the  bounds 
of  his  domain  at  the  expense  of  the  vanquished.  With 
increased  prosperity  comes  increase  of  numbers,  and  the 
intruder  supersedes  the  aborigines.  The  natives  are  driven 
farther  and  farther  back  from  the  settlements,  until  they 
take  their  stand  in  some  mountain  land  not  worth  fighting 
for,  and  to  which  the  colonist  cares  not  to  send  an  army. 
Few  are  the  Red-men  now  to  be  found  on  the  plains 
of  Eastern  North  America,  but  they  still  exist  as  a  miserable 
remnant  in  and  beyond  the  Rocky  Mountains. 

Three  hundred  years  have  sufficed  to  effect  this  change  ; 
and  when  we  compare  the  size  of  Great  Britain  on  the  map 
with  the  extent  of  country  more  or  less  dependent  upon, 
affiliated  with,  or  proceeding  from  her,  we  feel  a  pardonable 
pride  in  the  enterprise  of  our  nation. 

Let  us  now  turn  to  remote  antiquity. 

Some  four  thousand  and  three  hundred  years  ago  there 
was  a  maritime  nation,  as  adventurous  as  the  Spanish,  and 
equally  religious,  (i.  c,  possessing  as  firm  a  belief  in  the 
sanctity  of  the  faith  which  it  had  been  taught,)  which 
planted  a  colony  near  the   mouth  of  the  Euphrates. 


38 

Whence  that  people  came,  whether  from  the  East,  or  from 
the  West,  North,  or  South,  we  cannot  divine.  All  that  we 
know  is,  that  they  had  certain  of  the  arts  of  civilisation : 
they  had  the  power  of  writing,  and  of  course  of  reading  too, 
and  they  used  characters  which,  in  their  st3de,  remind  us  of 
the  Chinese  method  of  expressing  ideas  and  sounds,  by 
the  arrangement  of  lines.  The  people  were  devout,  had  a 
somewhat  elaborate  theological  system,  knew  something  of 
astronomy,  and  their  kings,  influenced  by  the  priests,  built 
temples  to  the  planets  and  "the  greater  Gods."  The  settle- 
ment was  surrounded  by  tribes  who  spoke  a  different 
language  to  that  of  the  maritime  people,  but  who  were 
sufficiently  friendly  to  hold  intercourse  with  them,  to  such 
an  extent  as  to  influence  somewhat  the  language  of  the  new 
comers,  and  jDossibly  to  modify  or  extend  their  religious  faith 
and  the  number  or  names  of  the  deities.  These  natives 
seem  to  have  spread  over  a  wide  space  of  country,  if  they 
did  not  extend  over  the  whole  continent  of  Asia  and  of 
Europe,  as  the  Red-Indians  did  over  America  when  the 
white  man  invaded  it.  Either  in  consequence  of  increase 
of  trade,  fecundity,  or  of  fresh  importations  from  the  mother 
country,  the  colonists  multiplied,  and  gradually  spread 
upwards,  along  the  course  of  the  Euphrates  and  the  Tigris, 
absorbing  in  their  march  the  original  inhabitants,  or  driving 
them  away  before  them. 

Though  a  nation,  they  do  not  seem  to  have  had  any  very 
close  cohesion  together,  and  each  large  town  appears  to  have 
possessed  a  separate  king.  Things  ajDparently  went  on 
smoothly  with  them  till  their  settlements  touched  upon  the 
mountains  to  the  East  and  North ;  they  then  came  into 
frequent  and  hostile  collision  with  their  predecessors  in  the 
soil,  and  were  sometimes  so  signally  defeated,  that  the  rulers 
of  the  people  were  not  of  their  own  blood. 

But  the  colonists  had  also  quarrels  amongst  themselves  : 
Babylon   and  Nineveh    were    in    turn    conquerors    and  con- 


39 

quered;  just  as  we  heave  seeu  the  Northern  fightmg  with 
the  Southern  States  of  America.  Tlie  nation  was  more 
trading  than  pastoral,  and  the  records,  whicli  have  been 
rummaged  out  of  its  ancient  archives,  tell  of  busy  traffic, 
and  of  merchants  whose  country  was  Egypt,  Tyre,  Pales- 
tine, &c.,  resident  in  their  towns. 

To  the  people  whom  we  have  described  the  names  of 
Chald^eans,  Babylonians  and  Assyrians  have  been  given. 

Leaving  them  for  the  present,  we  return  to  their 
brethren.  They  had  a  settlement  on  the  Persian  Gulf, 
which,  not  being  suitable  for  them,  they  abandoned,  and 
went  up  the  Red  Sea.  With  bold  enterprise,  they  crossed 
the  Isthmus  of  Suez,  and  finding  a  new  and  unknown  sea, 
of  apparently  vast  magnitude,  they  settled  on  an  appropriate 
part  of  its  shores.  I  cannot  find  any  evidence  of  an  abori- 
ginal stock  here,  nor  do  the  emigrants  appear  to  have  met 
with  any  opposition.  They  scattered  widely,  and  peopled 
the  whole  of  Palestine,  and  were  known  as  Phoenicians, 
Canaanites,  &c. 

From  their  seats  in  Tyre  and  Sidou  they  traded  with  all 
the  known  world:  they  brought  curiosities  from  China,^ 
ivory,  apes,  and  peacocks  from  Ceylon ;  elephants,  gold, 
spices,  and  precious  stones  from  India.  They  once  circum- 
navigated Africa,  and  traded  largely  on  its  Western  shores, 
most  probably  for  slaves,  which  they  paid  for  in  gold  made 
in  a  peculiar  form,  and  of  some  curious  alloy  not  yet 
discovered. 

A  colony  from  the  mother  country  built  Utica  and 
Carthage  in  North  Africa,  and  they  made  settlements  in  all 
the  islands  of  the   Mediterranean,   and  along  its  northern 

1  Fortune  found  uucient  Egyptian  curiosities  in  virtic  sliops  iu  China,  and 
Chinese  curiosities  have  been  found  iu  ancient  Egyptian  tombs.  Antique  Chinese 
seals  have  been  dug  up  iu  Ireland,  some  17  feet  below  the  surface,  and  the  Ancient 
Ring  money  found  in  the  bogs  of  the  Green  Islo  is  identical  with  that  used  stiU 
as  coin  iu  Africa. 


40 

banks.  The  nation  extended  its  commerce  around  the  shores 
of  France  and  Spain,  Holland  and  Scandinavia,  even 
reaching  as  far  as  Iceland.  It  traded  largely  with,  if  it 
did  not  colonise,  our  own  group  of  islands,  and  Avith  its 
ships  it  brought  its  religion,  faith,  and  customs.  Where- 
ever  it  landed  its  sons,  they  found  a  race  allied  to  that  with 
which  the  Chaldfean  settlers  came  into  contact,  and  by  the 
influence  of  communion  of  interests,  or  trade,  there  would  be 
a  considerable  fusion  in  their  respective  languages.  The 
maritime  nation  would  pick  up  much  from  the  nomade,  and 
the  latter  would  get  more  from  the  sea  rovers  ;  and,  conse- 
cjuently,  we  should  expect,  wherever  the  two  met,  a  mingling 
of  tongues,  a  sort  of  ancient  lingua  Franca,  similar  to  that 
existing  in  the  Mediterranean  of  to-day.  On  the  sea  coast 
the  maritime  element  would  be  the  strongest,  while  in  the 
interior  little  of  it  Avould  be  known.  England,  originally 
colonised  largely  by  this  nation,  has  since  been  invaded  by 
other  maritime  people,  bat  all,  having  had  in  themselves  a 
strong  infusion  of  the  old  Phoenician  blood,  have  not  materi- 
ally modified  British  nomenclature. 

To  this  offset  of  the  old  stock  the  name  of  Phoenicians 
has  been  given  in  modern  books. 

They  had  a  written  language,  differing  from  that  in  use 
in  Chaldsea,  and  their  alphabet  became  the  model  after  which 
the  Greek,  the  Hebrew,  and,  subsequently,  the  Ptoman  one 
was  formed. 

Since  England  has  spread  her  fame  and  her  language 
round  the  world  in  three  centuries,  it  is  not  too  much  to 
suppose  that  the  Phoenicians  might  have  done  the  same 
in  two  thousand  years. 

Let  us  now  examine  another  phase  of  the  story.  We 
have  a  book  of  ancient  date  which  tells  us  that,  so  far  as  we 
can  judge,  some  six  hundred  years  after  the  first  settlement 


41 

in  Clialclasa,  one  of  its  iuliabitaiits  joined  liis  father,"  wife, 
and  other  kindred,  to  emigrate  to  a  distant  land.  Havino- 
travelled  along  the  Euphrates  for  a  distance,  they  turned 
to^Yards  Palestine,  where  the  traders  had  doubtless  told  them 
that  there  was  room  for  emigrants  in  plenty.  The  father 
died  by  the  way,  the  rest  proceeded.  On  their  arrival,  they 
found  cities  of  greater  or  lesser  magnitude,  and  kings  and 
priests  whose  God,  faith,  religion,  and  language  were  the 
same  as  their  own.  There  may,  however,  have  been  some 
trifling  difference  in  ritual,  or  other  littleness,  which  is 
even  yet  thought  of  so  much  importance  as  to  lead  to  the 
estrangement  of  friends ;  seeing  that  when  the  Chaldtean 
sought  a  Avife  for  his  son,  he  sent  to  his  own  country, 
that  his  offspring  might  have  a  consort  accustomed  to  the 
old  orthodox  faith  and  practice. 

As  this  Abraham  is  spoken  of  especially  as  "  the  friend 
of  God,"  and  as  he  sent  to  Babylonia  to  get  a  wife  for  his 
devout  sou,  it  is  tolerably  clear  that  the  religion  of  Chald^ea, 
or  at  any  rate  of  Ur  of  the  Chaldees,  was  conformable 
to  the  will  of  the  Being  whom  Abraham  adored.  Now  it  is 
equally  clear  that  Eebecca,  like  Abraham,  preferred  for  her 
favourite  son,  the  God-chosen  of  the  twins,  a  wife  imbued 
with  Chalda3anism  to  one  belonging  to  Palestine.  We 
conclude,  therefore,  that  the  faith  of  the  early  patriarchs  was 
the  same  which  was  held  and  taught  in  the  old  country  of 
Babylonia. 

The  examination  of  that  faith  we  must  postpone  to  a 
subsequent  chapter. 

The  careful  reader  of  the  ancient  story  cannot  fail  to  be 
struck    with    the    fact,  that  the  Babylonian  patriarch  spoke 

2  "  Aud  Tciiih  took  Abram  his  sou.  and  Lot  the  son  of  Ilaiau,  his  sou's  sou, 
and  Sai-ai  his  datighter-in-law,  his  son  Abram's  wife  ;  ftud  they  went  fortli  with 
them  from  Ur  of  the  Chaldoes,  to  go  into  the  land  of  Canaan  ;  and  thej'  came  unto 
Haran,  and  dwelt  there Aud  Terah  died  in  Haran." — (Jen.  xi.  31,  32. 


42 

familiarly  with  kingg^  priests,  and  peoples  in  Palestine 
without  the  intervention  of  an  interpreter.  We  have  a 
graphic  description  of  his  bargaining  with  the  children  of 
the  land  for  a  possession  wherein  he  could  bury  his  wife. 
The  chieftains  of  town  and  country,  Ephron  and  Abraham, 
Lot  and  the  Sodomite,  spoke  together  v/ith  facility,  and 
each  interlocutor  appealed  in  a  common  tongue,  to  a  common 
God,  of  whom  Melchizedek,  a  Canaanite,  was  priest. 

That  an  interpreter  was  not  required  we  infer  from  our 
having  been  told  that  such  an  officer  was  necessary  between 
the  Hebrews  and  the  Egyptians.  The  mention  of  this  fact 
at  one  time,  and  not  at  another,  shows  that  the  histoiian 
paid  attention  to  such  points.  We,  therefore,  conclude  that, 
when  not  specified,  interpreters  were  unnecessary. 

We  observe  subsequently  that  the  Israelitish  spies,  who 
continued  to  talk  their  own  tongue,  notwithstanding  their 
long  sojourn  in  Egypt,  could  converse  with  the  harlot  Rahab 
as  freely  as  with  their  own  countrymen ;  and  that  the 
Gibeonites  of  old  could  talk  to  Joshua  with  the  ease  of 
brother  Germans  of  to-day.  David,  too,  consorts  easily  with 
the  Philistines,  without  the  aid  of  an  interpreter ;  and 
Hiram,  his  friend,  sends  a  congratulatory  message  to 
Solomon,  the  text  of  which  is  retained  in  sacred  history. 

The  ancient  Hebrew  alphabet  is  almost  identical  with  the 
Phoenician  ;  and  there  is  a  very  close  resemblance  between 
the  words  discovered  in  Assyrian,  Chaldean,  and  Tyrian 
inscriptions  and  writings,  and  those  current  in  Hebrew. 

NoAV,  the  first  three  languages  have  all  but  perished  ; 
the  Hebrew,  Avhether  it  be  really  of  the  JoAvish,  or  later 
Chaldee  family,  remains  an  almost  spoken  tongue  at  the 
present  moment.  We  consider,  then,  that  we  may  appeal  to 
it  to  explain  many  words  in  the  Phoenician  or  Assyrian 
language,   using  only  such   license  as  we  are  justified  in,  by 


43 

noting  the  variety  of  dialects  in  Greece  and  England,  Italy, 
and  S^jain. 

If  we  give  any  credence  to  the  preceding  sketch,  which 
is  certainly  not  drawn  from  fancy,  but  is  the  result  of  much 
reading  and  thought,  we  can  see  that  Hebrew  is  of  importance 
in  the  explanation  of  many  words  which  are  supposed  to  be 
of  Phoenician  origin. 

The  Chaldees,  Assja-ians,  Phoenicians,  Hebrews,  &c.,  are 
called  "  the  Shemitic  group  :  "  they  are  distantly  allied  to 
the  Arian  group,  having  had  a  common  ancestor. 

To  prevent  the  unity  of  my  design  being  interfered  with, 
I  have  thought  it  unnecessary  to  introduce  into  this  history 
any  speculations  upon  the  Arian,  Turanian,  or  Indo-Euro- 
pean races.  We  must,  however,  say  a  few  words  respecting 
the  first,  to  enable  the  reader  to  understand  the  frequent 
references  which  will  be  made  to  Hindoo  mythology. 
Sir  Henry  Eawlinson  informs  us  that  it  is  certain  that  a 
strong  Arian  element  is  to  be  detected  in  the  earliest  Baby- 
lonian records,  about  2400  b.  c.^  We  find  elsewhere  that 
there  is  strong  reason  to  believe  that  the  old  Vedic  or  Hindoo 
mythology  is  of  Arian  origin  ;  at  what  period  of  time  it  is 
unnecessary  to  inquire.  If,  as  we  shall  show,  there  is  a 
great  resemblance  between  the  Phen  and  the  Hindoo  faith, 
it  does  not  therefore  follow  that  the  one  has  been  a  co]3y  of 
the  other,  but  that  both  may  have  had  a  common  origin  ; 
and  if  so,  we  may  fairly  use  the  one  to  assist  in  the 
explanation  of  the  other,  and  argue  from  the  known  to  that 
which  is  somewhat  doubtful. 

One  thing,  however,  is  clear,  namely,  that  there  is  little 
resemblance  between  the  names  of  the  Hindoo  and  Chaldee 
deities,  though  there  is  considerable  affinity  in  idea.  Some 
few   words,   however,  must  be  excepted,  to   which  we  shall 

s  See  Rawlinsoii's  Herodotus,  vol.  1.  page  510,  note  ! ;  also.  Journal  of  Royal 
Asiatic  Society,  vol.  1,  New  Series,  p.  230,  note  4. 


44 

refer  at  length  by  and  bye.  I  am  quite  alive  to  the  fact  that 
the  human  mind  will  form  the  same  conceptions  about  the 
Creator,  and  His  will  towards  us,  in  one  place  as  in  another ; 
and  so  similar  may  be  the  religions  resulting  therefrom, 
that  they  may  seem  to  be  cognate,  and  yet  not  be  related 
at  all.  This  fact  does  not  influence  my  argument  in  the 
smallest  degree,  for  it  is  clear,  in  the  case  of  similarity  of 
mythology,  religion,  or  faith,  either  that  the  system  has  been 
founded  on  direct  revelation  from  the  Almighty,  or  that  it 
has  emanated  from  men  who,  having  the  same  premises  to 
argue  from,  and  all  possessing  a  human  mind,  have  naturally 
fallen  into  the  same,  or  very  similar,  trains  of  thought.  If 
a  religion,  said  to  be  Clod-given,  resemble  in  all  important 
points  another  of  human  origin,  the  philosopher  may  doubt 
w^hether  the  first  has  really  a  claim  to  the  title  it  assumes, 
or  Avhether  the  latter  is  not  unduly  depreciated.  Similarity 
in  worship  indicates  a  common  idea  on  religious  points, 
which  has  been  given  either  by  revelation  to  all  alike,  or 
been  dra^vn  by  men  from  a  common  source. 

If  the  philosopher  wish  to  ascertain  the  amount  of  the 
divine  or  the  human  element,  he  will  carefully  abstain  from 
using  a  different  standard  for  different  nations.  He  will  not 
believe  a  priest  or  prophet  on  his  own  Ij^se  dixit,  because 
he  is  of  one  nation,  and  discredit  all  others  with  equal 
pretensions,  because  they  speak  another  language,  and  belong 
to  a  different  nation. 

I  know  no  people  whose  priests,  oracles,  sibyls,  pytho- 
nesses, &c.,  have  not  assumed  to  be  of  divine  origin,  and 
to  have  supernatural  powers ;  nor  do  I  know  a  religion 
whose  promulgators  have  not  attempted  to  bolster  ;t  up 
by  the  use  of  miracles,  and  in  some  instances  by  fabricated 
documents.  Even  with  the  care  of  the  modern  historian, 
there  are  to  this  day  two  sets  of  English  histories,  and 
Henry    the    Eighth,    Mary   and   Elizabeth,    Cromwell    and 


45 

Charles  the  First,  are  alternately  painted  as  good  or 
bad  according  to  the  predilections  of  the  writer  towards 
Romanism  or  its  opponent  creed.  As  it  is  at  present  it 
doubtless  always  has  been. 

We   will    now    attempt,    as   impartially   as   we    are    able, 
to  draw  a  sketch  of  the  Religion  of  the  Early  Babylonians. 


CHAPTER   V. 

The  Eeligion  of  early  CliE-ldfea.  The  Sacerdotal  profession  exists  in  every  nation — 
how  established — terror  a  powerful  agent — transmission  of  religious  piower — 
in  families,  schools,  or  colleges.  History  falsifio-.L  The  Philosopher's  idea  of 
the  Almighty  sketched,  contrasted  with  the  idea  of  ancient  hierarchs.  The 
Mosaic,  Mahometan  and  Mormon  codes  of  law  compared  with  each  other  and 
the  Papal  code.  Ancient  Gods  of  Babylonia — Gingei,  Guthiher,  Mir-mir  and 
Hubishaga — signification  of  their  names — development  of  Chaldee  theology. 

From  the  earliest  ages  known,  to  the  present  day,  amongst 
the  most  savage  heathen  and  the  most  polished  Christian 
nations,  there  has  been,  and  always  wall  be,  a  set  of 
men  who  assume  to  have  some  peculiar,  mysterious,  God- 
given  power.  Amongst  barbarous  nations  this  power  is 
gained  by  sleight  of  hand,  natural  magic,  or  some  combi- 
nation with  a  confederate,  which  enables  the  acute  trickster 
to  triumph  over  the  careless  mind.  Even  to  this  day 
has  come  down  the  annual  juggle,  at  Naples,  of  the  lique- 
faction of  St.  Januarius'  blood.  Here  let  me  note,  in 
passing,  that  fear  of  the  supernatural  is  not  confined  to 
the  human  race.  Dogs,  bears,  tigers  and  other  fierce 
animals  are  cowed  by  a  heavy  thunderstorm  ;  the  watch-dog 
will  not  bark  at  a  naked  thief;  and  the  horse  will  go  wild  with 
terror  at  the  rattling  of  a  chain.  It  very  rarely  can  "  pay  " 
any  one  to  take  the  trouble  to  vwvk  upon  this  feeling  in 
quadrupeds,  but  there  is  much  encouragement  to  do  so  with 
man,  where  immunity  from  manufactured  terrors  may  be 
bought  by  an  offering  to  him  that  produces  them.  The 
more  the  thinking  faculties  of  man  remain  undeveloped,  the 
greater    is    his    fear    of    the    supernatural,    the    stronger    is 


47 

his  belief  in  the  power  of  the  priest^  to  procure  good 
and  avert  evil ;  the  more  profound  is  his  faith  in  religious 
dogma,  and  the  greater  is  his  trust  in  agencies  wielded 
by  the  hierarchy.  The  child  who  shuns  "  Old  Bogy  "  in  the 
dark,  because  a  lad  like  himself  has  told  him  that  such  a 
thing  haunts  cellars,  will,  if  he  exercise  not  his  reason, 
believe,  as  a  man,  in  "  Old  Scratch,"  with  a  long  tail 
nicely  barbed  at  the  end,  who  amuses  himself  with  pitching 
those  who  do  not  pay  the  priest  for  hush  money,  from  a 
bed  of  burning  brimstone  to  another  of  eternal  ice. 

Faith  and  superstition  always  go  hand  in  hand,  for 
"  faith "  means  simply  credence  in  that  which  you  are 
told  by  somebody  else  to  believe  ;  and  superstition  is  acting 
upon  and  clinging  to  that  faith  to  the  exclusion  of  reason. 
We  have  been  taught  implicitly  to  believe  what  our  fathers 
did,  and  must  therefore  not  abuse  the  heathen  or  the 
Chaldee  for  crediting  what  thei]-  fathers  told  them. 

How  large  a  portion  of  the  religion  of  Babylon  has 
come  down  to  us,  we  shall  have  frequent  occasion  to  show.^ 

The  priest  who  assumes  to  possess  superior  power,  avers 
that  it  comes  to  him  from  on  high,  or  that  he  is  the 
personification  on  earth  of  the  Creator  in  heaven.  We  have  in 
Lucian's  story  of  Alexander,  the  false  prophet,  an  interesting 
account  of  the  details  by  which  this  belief  may  be  instilled 
into  the  mind  of  the  commonalty.  Those  whose  memories 
are  good,  and  their  reason  clear,  need  not,  however,  go  farther 
back  than  to  the  "  seances  "  given  by  Davenport  brothers  and 
sundry  other  "  spiritualists  "  amongst  ourselves,  who  assume 
to  be  media  by  which  the  living  can  converse  with  the  dead. 

Sometimes  the  supernatural  power  is  said  to  be  imparted 


1 1  use  this  word  as  I  wonlcl  that  of  Physician — the  name  of  Priest  to  include  all 
whose  profession  it  is  to  influence  the  mind  religiously,  the  name  of  Doctor  to 
era 'brace  those  who  endearour  to  influence  the  hody  when  diseased. 

*For  much  information  on  this  head,  see  Hyslop's   Tirn  Bahylovs,  3rd  edition. 


48 

by  the  parent,  himself  snj^ernatnral,  before  birth  ;  ^  and  it 
remains  through  life.  Sometimes  it  runs  in  the  family,  as 
did  "  second  sight  "  in  Scotland  ;  sometimes  it  comes  on 
with  Jits,  as  in  the  Sibyls  and  Pythonesses  of  old,  and 
the  dancing  Dervishes  of  to-day.  Sometimes,  nay  very 
frequently  in  the  East,  it  is  an  appanage  of  insanity  ;  nor 
can  the  educated  physician  wonder  at  this,  for  none  are  so 
earnestly  religious,  so  fanatically  enthusiatic,  and  so  replete 
with  visions,  and  direct  communications  from  on  high,  as 
the  religious  monomaniac,  of  whom  we  believe  Swedenborg 
and  Irving  to  have  been  apt  illustrations. 

Sometimes  the  poAver  descends  through  schools  and 
colleges,  and  a  man  is  taught  to  wield  the  prong  of  the  devil's 
tail,  as  easily  as  the  lawyer  is  taught  to  draw  a  brief,  or  the 
doctor  to  amputate  a  limb. 

But  by  ^rhatever  method  the  supernatural  power  is 
assumed,  its  wielder  is  always  certain  to  be  cross-examined 
as  to  the  individual  who  grants  the  power.  Moses  was  quite 
conscious  of  this,  when  he  asked  Him  in  the  burning  bush, 
what  he  should  answer  to  those  demanding  the  name  of 
the  God  who  gave  His  commission  to  lead  them.  In 
answering  the  question  put  to  him,  the  priest  will  naturally 
give  his  own  construction  of  the  character,  style,  and  title  of 
the  Almighty.  By  lapse  of  time,  and  the  acquiescence  of 
sons  in  their  fathers'  judgment,  or  by  the  descent  of  the 
writings  of  some  distinguished  hierarch,  the  description 
becomes  more  or  less  uniform.  Yet  even  in  our  own  day, 
with  scriptures  of  venerable  antiquity,  our  God  is  described 
as  loving,  merciful,  just,  revengeful,  taking  vengeance  on 
them  that  know  Him  not,  &c.,  punishing  children  unto  the 
third  or  fourth  generation  of  those  that  hate  Him,  or  damning 
for  ever  those  who  whistle  on  Sunday,  but  looking  leniently 

^  For  an  account  of  which,  see  "  The  Proiobecy  ''  iu  The  Ladij  of  the  Lake — "  Of 
Brian's  birth  strange  tales  were  told,"  &c. 


49 

on  those  who  tipple  whiskey  on  the  same  day  to  enable  them 
to  sit  devoutely  still,  according  to  the  peculiar  views  of  the 
exponents  of  "the  word." 

Before  we  describe  the  ideas  held  by  other  people 
respecting  the  Almighty,  it  will  be  well  if  we  endeavour  to 
form  some  conception  of  the  Deity  for  ourselves. 

Let  any  one  go  out  on  a  calm  evening,  and  contemplate 
the  heavens  f  let  him  think  of  the  vast  distance  of  the  fixed 
stars  from  us,  and  from  each  other ;  and  then  let  him  try 
to  imagine  a  limit  to  the  space  before  and  around  him  ; 
he  will  be  baffled;  yet  he  feels  that  the  Maker  of  them 
pervades  all. 

Let  him  again  take  up  a  drop  of  dirty  water,  and  examine 
the  various  forms  of  life  which  it  contains,  all  beautiful, 
finished  on  an  exquisite  design,  and  in  their  way  enjoying 
life.  Through  the  means  of  the  microscope  he  will  become 
familiar  with  thousands  of  details  which  tell  of  creative 
power,  but  which  no  mortal  eye  can  view,  if  unaided  by 
glasses  that  few  can  afford  to  buy.  Leaving  the  micro- 
scope, let  us  allow  our  thoughts  to  roam  over  the  myriad 
forms  of  life  to  be  seen  in  the  air,  the  water,  and  on  land; 
over  the  lovely  flowers  and  luscious  fruits,  which  gladden 
the  eye  and  charm  the  palate ;  then  turn  to  spring-time 
and  harvest,  blighting  heat  and  killing  frost ;  to  the  fruitful 
field  laid  low  by  the  dread  hail-shower,  and  herds  and 
shepherds  destroyed  by  the  thunder-bolt. 

We  shall  observe  that  certain  animals  are  made  to  cat 
grass ;  that  the  carnivorous,  again,  are  made  to  eat  the 
graminivorous ;  and  that  provision  is  made  for  the  greatest 
amount  of  enjoyment  in  every  animal  compatible  with  its 
powers.  The  sickly  hare,  the  feeble  rabbit,  and  the 
diseased  rat  fall  victims  to  death  sooner  than  the  aching 
man,   who    strives   to   prolong   a    painful   and   pleasureless 

*  ComiJare  Psalm  viii.  3. 

D 


50 

existence.  We  see  that,  tbrougliout  the  organic  creation, 
means  are  ever  contrived  to  bring  forward  new  beings  as 
the  old  die  off;  and  be  must  be  bbnd  who  does  not 
perceive  that  the  primary  part  of  that  duty  devolves  upon 
the  male,  who  experiences  fierce  pleasure  in  the  performance 
of  bis  task,  and  that  the  labour  is  preeminently  one  of  love. 
In  farther  contemplation,  the  mind  recognises  its  supe- 
riority, or  the  reverse,  to  others  with  which  it  measures 
itself ;  it  recognises  a  similar  disparity  in  bodily  strength  and 
constitutional  vigour.  In  fine,  we  begin,  detail  by  detail,  to 
see  and  feel  that  the  Universal  Maker  does  everything  that 
He'  sees  fit:  that  everything  is  perfect  in  its  kind— that 
everything  has  its  appointed  place  in  the  economy  of  the 
world ;  and  we  feel  that  He  is  every  where  present,  making, 
and  ruHng,  and  governing  all  things.  Of  all  His  apparent 
works,  the  sun  and  moon  seem  the  greatest,  but  that  is  only 
because  we  are  nearer  to  them  than  we  are  to  the  more  distant 
stars.  As  the  greatest  of  His  works,  we  may  in  a,  thoughtful 
mood  apostrophise  them ;  but  we  know  that  God  is  in  every 
part  of  our  body  as  much  as  He  pervades  the  sun.  To  such 
a  being  we  are  always  present — nor  could  we,  if  we  wished, 
reach  him  better  through  the  intervention  of  another  mortal 
than  by  the  secret  utterance  of  our  own  thoughts.  That 
'  presence '  knows  what  I  now  write,  as  it  will  know  the 
thoughts  of  him  who  reads.  For  such  an  one  my  reverence 
is  profound.^ 

Admitting  this  conception,  necessarily  imperfect,  of  the 
God  recognised  by  a  Christian  philosopher,  let  us  now 
examine  the  idea  presented  by  priests,  to  common  mortals, 
in  ancient,  and  partly  in  modern  times. 

Few  systems  of  theology  have  been  completed  at  once. 

6  I  say  He  from  habit,  anci  to  save  circumlocution,  but,  respecting  sucli  n 
being,  it  is  impossible  to  form  an  idea  of  lie,  she,  or  it. 

*>  Compare  Psalm  cxxxix.,  also  Pliny's  Natural  Uisforv.  b.  ii.,  c.  .0-7. 


51 

The  Mosaic  laAv,  given  as  we  are  told  directly  by  the 
Almighty,  was  not  consummated  till  the  death  of  the 
great  lawgiver.  Questions  were  constantly  arising  which 
required  continual  recourse  to  revelations,  and  the  code  was 
perfected  through  the  gradual  recognition  of  the  failures  of 
the  first  draft.  It  is  precisely  the  same  with  the  Maho- 
metan law;  and  with  that  which  is  still  being  developed 
amongst  the  Mormons  ;  and  I  need  hardly  tell  the  educated 
Englishman  how  the  system  of  Popery,  current  in  the 
greater  part  of  Europe,  has  required  centuries  to  attain  its 
present  dimensions.  The  careful  historian  can  give  the 
date  of  the  introduction  of  each  new  dogma,  which,  when 
once  introduced  by  authority,  became  an  article  of  faith. 
The  last  new  doctrines,  the  Immaculate  Conception  and 
Papal  Infallibility,  are  quite  modern. 

The  Chaldee  mythology  was  no  exception  to  this  rule.  At 
first  there  was  no  very  clear  conception  framed  of  the  nature 
of  the  Creator.  AYhen  the  priests  were  asked  by  their 
votaries,  "who  He  was,  whence  He  came,"  &c.,  they 
answered  with  stories  such  as  I  remember  to  have  been 
told  to  me,  when,  as  a  child,  I  asked,  whence  the  little 
babies  came,  which  we  found  in  the  nurse's  arms  on  our 
return  from  some  unusual  walk. 

Eawliuson  tells  us  that  he  reads  the  names  given  to  the 
Proto-Chald^an  gods  as  follows  : — 

Gingir — who  was  subsequently  replaced  by  Ishtar. 

Guthiber—equivalent  to  the  later  Merodach. 

Mir  Mir — the  god  of  the  air. 

Hubishaga — the  same  as  Cronos,  or  Time.^ 

If  we  attempt  to  analyse  these  words,  we  find  that  Jan  in 
the  Aryan  tongue  is  a  woman,  and  the  compounds  of  the 
word  are  all  connected  with  generation  and  parturition.  Gin 
is  a  wife,  or  woman,  in  Austraha ;    ywr]  (gune)  is  a  woman 

1  See  Journal  of  the  PiOi/al  Asiatic  Societi/,  vol.  1,  New  Series,  page  231,  note. 


52 

in  Greek ;  recjina,  or  female  king,  is  a  Latin  word ;  1|  {(jan) 
is  a  garden  in  Hebrew,  also  a  chaste  2voman;^  ''fl^  guni,  is 
*'  painted  with  colours,"  as  women  used  to  be,  and  still 
often  are ;  and  Ganesa  is  a  Hindoo  deity. 

In  Hebrew,  '^'''^  gur,  bas,  amongst  other  meanings,  that  of 
suckling  ;  ■°'\^  gir,  is  "  swelling  up  like  lime  does  ;  "  and  !^7^ 
garah,  is  "  to  be  hot,"  "jealous,"  or  "active." 

I  conclude,  then,  that  the  word  "  Gingir  "  may  mean 
"  the  nursing  mother,"  which  answers  precisely  to  the 
Hebrew  word  SJiaddai.^ 

8  Compare  Song  of  Solomon  iv.  12  —  "  A  gnrcleu  enclosed  is  my  sister,  my  spouse, 
a  spring  sliut  up,  a  fountain  sealed  ;  "  upon  -wliich  Grii.sburg's  note  is  as  follows  : — 
"  The  trees  of  Lebanon  referred  to  at  tlie  end  of  tlie  last  verse  suggested  this 
beautiful  metai^hor  of  a  garden,  under  which  the  shepherd  describes  the  un- 
sullied purity  and  chastity  of  the  Shulamite.  Gardens  in  the  East  were  generally 
hedged  or  walled  in,  to  prevent  the  intrusion  of  strangers.  (Isa.  v.  5 ;  Joseph. 
de  Bell.  Jud.  YU.)  From  this  arose  the  epithet  of  'closed  garden,'  for  a  virtuous 
woman  shut  up  against  every  attempt  to  alienate  her  affection.  The  contrary 
figure  is  used  in  viii.  9;  there  accessibility  is  described  as  a  door,  i.e.,  open 
to  seduction.  A  '  sealed  fountain '  is  another  metaphor  to  express  the  same 
idea.  The  scarcity  of  water  in  arid  coimtries  renders  fountains  very  valuable. 
To  secure  them  against  the  encroachment  of  strangers,  the  proprietors  formerly 
fastened  their  fountains  with  some  ligament,  and  the  impression  of  a  seal  upon 
clay,  which  would  quickly  harden  in  the  sun,  that  would  soon  dissolve  wax. 
This  mode  of  rendering  pits  safe  is  found  in  Dan.  vi.  IS ;  Matt,  xxvii.  66.  A 
fountain,  sealed  in  this  manner,  indicated  that  it  was  private  property.  Hence  its 
metaphorical  use  to  represent  chastity  as  an  inaccessible  fountain."  (Song  of 
iSonc/s,  with  a  Historical  and  Critical  Commentary,  by  Christian  D.  Ginsburg, 
p.  IBO ;  Longmans,  1857.) 

9  rtTOJ -S'7jaf?rt7i.  signifies  "to  shoot,"  "to  pour  out;''  "a  teat;"  a^i  Sitidah,  it 
signifies  "the  Lady,"  "the  Princess,"  "the  Mistress,"  equivalent  in  the  feminine 
to  Baal  in  the  masculine ;   also  "  Spouse,"  "  Yv^ife." 

IV  Shad,  sig-nifies  "  the  breast  "  or  "  pap,"  and  nMJ  signifies  ''  my  breast,"  and. 
figuratively,  "my  mother." 

'TO  Saddai,  signifies  "  a  field,"  an  euphemism  for  a  female  ;  and  'TO  ShadJai. 
signifies  "the  most  xjowerful,"  "the  Almighty." 


53 


Figiire   I. 


Figure  1. — The  woodcut  represents  Isis  aucl  Horns,  and  is  an  apt  illustration  of 
the  "  nursing  mother."  It  has,  however,  much  interest  on  other  accounts. 
The  shape  of  the  "glory,"  proceeding  from  the  hodies,  resembles  the  Assyrian 
"  gi'ove,"  snd  pourtrays  to  the  initiated  tlie  door  through  which  all  living 
beings  pass  into  life.  The  flowers  are  those  of  the  cihorium,  or  Egyptian 
bean,  and  represent  both  a  bell  and  a  teat.  Bells  were  much  used  in 
old  rituals.  Aaron  wore  on  his  priestly  garment  a  fringe  of  "bells  and 
pomegranates"  (Exod.  xxviii.  3-1).  The  latter  (Rimmon)  symbolises  the  full 
womb,  the  former  by  their  shape  remind  us  of  the  mamma,  which  is  supple- 
mental to  the  litems.  Diana  of  the  Ephesians,  and  the  Indian  Bhavani, 
Iiave  their  statues  covered  with  paps,  indicating  that  teeming  nature  has 
noui-ishment  for  abundance  of  offspring.  The  matiu-ed  fruit  of  the  cihorium 
is  somewhat  lilie  the  male  organ,  and  we  are  told  by  Herodotus  (b.  2,  c.  37), 
that  the  Egyptian  priests  would  not  even  look  upon  the  lecjiime,  since  it  was 
considered  impure. 

The  bells  in  the  woodcut  have  an  especial  interest  when  we  consider  one  of  their- 
uses  in  Oriental  countries.  No  greater  reproach  can  be  cast  upon  a  woman, 
than  that  she  has  carried  into  married  life  the  evidence  of  precedent  impurity. 
Those  who  are  familiar  with  the  Mosaic  law  will  remember  the  stress  laid  upon 
"  the  tokens  of  virginity,"  and  the  importance  which  the  mother  attached  to 
being  able  to  produce  them  for  her  daughter  (Deut.  xxii.  13-21). 

There  is  a  belief,  that  what  physiologists  call  "  the  hymen  "  may  be  destroyed  by 
such  an  accident  as  too  long  a  stride  in  walldug,  running,  or  stepping  over  a 
stile,  or  by  a  single  jump.  To  prevent  the  possibility  of  such  an  occurrence, 
and  the  casualty  which  it  involves,  all  maidens  have  their-  dress  furnished  with 
a  light  cord  or  chain  about  the  level  of  the  knees.  This  enables  them  to  take 
short  paces,  but  not  to  "  straddle  "  over  anything.  To  make  the  fetter  as 
ornamental  as  possible,  the  ligature  is  furnished  with  bells.  This  custom  is 
referred  to  in  the  sentence,  "  I\Ioreover,  because  the  daughters  of  Zion  are 
haughty  ....  walldng  and  mincing  (or  tripping  nicely)  as  they  go,  and 
maldng  a  tinkling  with  their  feet"  (Isa.  iii.  16-18).  The  custom  also  prevailed 
in  ancient  Arabia,  as  is  evident  from  Mohammed's  injunction  in  the  Koran, 


54 

"Let  them  (i.e.  tlie  women)  not  make  a  noise  with  their  feet,  that  the 
ornaments  they  hide  may  therehy  not  he  discovered."  (Sale's  Koran,  eh.  xxiv.; 
see  the  note.) 

When  marriage  is  consummated  there  is  no  occasion  for  the  use  of  the  jingling 
chain.  "  To  bear  away  the  hell,"  therefore,  is  eciuivalent  to  "taking  a  virgin 
to  wife."  In  Pompeii  and  Hercnlaueum,  where  paintings  still  tell  us  of 
the  inner  life  of  Italian  and  Grecian  cities,  a  vast  uumher  of  bronzes  and 
pictures  have  been  found,  in  which  the  phallus  is  adorned  with  ony  or  more 
bells.  The  intention  is  clearly  to  show  that,  like  Solomon,  it  Iiad  many 
wives,  all  of  whom  brought  with  them  the  tokens  of  vu-ginity. 

To  surround,  therefore,  "  the  nursing  mother  "  with  hells,  is  to  indicate  that  she  is 
still  a  vii'gin,  and  we  recognise  in  the  picture  the  same  dogma  which  is  still 
current  in  many  parts  of  Christendom,  viz.,  that  the  celestial  mother  is,  and 
always  has  been,  virgo  ititacta.  Whatever  may  be  the  value  of  the  doctrine 
amongst  modern  theologians,  it  is  clear  that  it  was  held  in  equal  reverence  by 
the  Egyptians,  the  Assyrians,  and  the  Hindoos. 

Upon  the  head  of  Isis  are  placed  horns,  as  of  a  cow,  with  a  globe,  apparently 
the  sun,  between  them  ;  but  possibly  the  sphere  denotes  the  planet  Yenus,  that 
goddess  being  sometimes  symbolised  by  a  globe  jjlaced  between  the  sun  and 
moon.  We  know  that  the  same  divinity  is  also  depicted  as  a  cow,  giving  suck 
to  her  calf.  The  idea  veiled  under  the  symbol  is  given  by  ^Elian  {d.e  Natur. 
Animal.,  X.  27,  thus,  Kio/j,»)  MyvmLa  Xoucrai.  to  6i/o;xa,  TeA-EL  Se  €s  to;'  'Ep/xouTroAiTTji/ 
voii.6v,  Ka.1  fi-txpa  fj-kv  &OKel  xapt'e<rcra  jxi^v — iv  TavT-q  cripovcyiv  'AippoSC-n)v  OvpavCav  avTijv 
KaXoOi'Tes.  Ti^uieri.  6e  kol  6-q\eLav  ^ovv,  Koi  tt}U  alrCav  eKeimiv  \eyov(TL,  TreTricrreu- 
Kttcrtv  avrds  Trpoo^Keti'  TTJSe  rfj  SaCixovi.  UrOLav  yap  eU  a(f>poSCa-ia  la-xvpav  exa  ^oO; 
BrjXvs,  KOI  opya  tov  appei/o;  fiaA.Aov  aKOvaaaa  7001/  toO  iivKruxaro^  eU  Tr)v  fxi^iv 
6epfi.6ra.Ta.  e^-qveixiuTai  Ka.\  eK7re'<|)A.eKTat'  Koi  ol  ravra.  ye  crvvSeli'  Sei.vol  Ka\  aiTO  TpkaKovra' 
<rraSiu>v  OKOveti'  Taupou  ^ovu,  epiaTiKOv  crvvO-qjxa.  Kal  arjipoSCa-iov  ;auKiO|U.eVou,  <j)aa-C ;  koI 
avTYiv  6e  TTji'  'Icriv  AlyviTTiOi.  ^ovKspiDV  kccI  TrAacrTovcri.  Kal  ypa(fiov(TL  ;  which  may 
thus  he  rendered  into  English  :  —  There  is  a  place  in  Egypt  called  Chusea ; 
it  belongs  to  the  Hermopolitan  uomos,  and  thoiigh  small  is  very  attractive. 
The  Aphrodite  is  worshipped  in  it  under  the  name  of  Urauia.  The  people  also 
worship  a  cow,  and  state,  as  a  reason  for  their  faith,  that  cows  belong  to  this 
divinity.  For  the  cow  has  an  intense  burning  for  copulation,  and  longs  more 
for  it  than  the  male,  so  much  so  that  when  she  hears  the  bellowing  of  the 
bull  she  becomes  exceedingly  excited  and  inflamed.  Indeed,  those  who  are 
acquainted  with  the  subject  aver  that  when  the  hull  indicates  the  sign  of  life 
by  his  bellowing,  the  cow  hears  it  at  the  distance  of  thirty  stadia.  The  Isis 
herself,  however,  the  Egyptians  deijict  witli  horns  like  a  cow.  For  farther 
remarks  upon  this  subject,  vide  infra,  s.  v.  Athor,  Caleb. 
The  figure  before  us  forms  a  sort  of  introduction  to  the  import  of  many  of  the 
mysteries  which  we  have  to  unfold.  It  is  copied  from  a  cox^per  vase,  covered 
with  symbols,  found  near  Cairo.  The  original  is  to  be  seen  in  a  book 
entitled  Ex]}lication  de  divers  momunens  singuUers  qui  out  rapjwrt  a  la 
religion  des  ]}lus  anciens  ijeuyles,  par  le  R.  P.  Dom  Martin,  a  Paris,  17o9. 

Guthiher  has  probably  the  same  origin  as  the  word  GatJi, 
viz.,  "  a  wine-press,"  "  the  pkice  where  grapes  are 
trodden;"    it    has    also    a    hidden    meaning,    referring 


55 

to  the  female  door  of  increase.  The  addition  of  "'?y= 
ahar,  "  to  pass  over,"  which  also  signifies  "  to  impreg- 
nate," or  "  to  cover,"  leads  to  the  belief  that  the  name 
is  equivalent  to  "Ceres,"  "the  female  Creator."  Ahr, 
in  the  Babylonian,  meant  "strengthening;"  Heb.  "i?^? 
ahar,  "strong,"  "to  mount  upwards;"  the  word  may 
then  mean  "  The  mother  who  gives  strength,"  or, 
"  quc"e  facit  arrigere  concha." 

Hithishaga  means  probably  "  the  being  whose  paternity, 
or  generation,  is  not  known;"  from  ^^^  Haba,  "to 
lie  hid,"  and  ^)^  Shagah,  "  to  be  great,"  or  ^^"^'  Shagal, 
"to  copulate."  In  the  Cuneiform,  Shaga  is  "holy."^" 
The  god  was  equivalent  to  Chronos,  or  Tiine,^^  and  it  may 
be  that  the  real  meaning  was  "  The  Great  Unknown." 

Mir  Mir  is,  I  conclude,  one  of  the  prototypes  of  Myrrha, 
Miriam,  or  Mary,  and  means  "  The  Celestial  Virgin."^' 

10  The  connection  between  tlie  three  words  iu  the  text  opens  to  our  view  a 
strange  chapter  of  human  life.  To  ns  it  is  inconceivable  that  the  indulgence  of 
'  i^assion  '  could  be  associated  with  religion,  but  so  it  was.  The  words  expressive 
of  "  Sanctuary,"  "  consecrated,"  and  "  Sodomite,"  are  in  the  Hebrew  essentially  the 
same.  It  is  amongst  the  Hindoos  of  to-day,  as  it  was  iu  the  Greece  and  Italy  of 
classic  times  ;  and  we  find  that  "  holy  women  "  is  a  title  given  to  those  who  devote 
their  bodies  to  be  used  for  hire,  which  goes  to  the  service  of  the  temple.  The  word 
ShcKjal,  current  in  the  early  Jewish  times,  seems  to  have  been  thought  by  more 
modern  Hebrews  to  be  unfitted  for  the  sacred  pages  of  the  Bible,  and  the  law 
obtained  that  it  should  be  changed  for  an  euphemism.  We  find,  for  example,  the 
following  words  from  the  pen  of  a  learned  writer  :  "  Exegetical  Keris,  or  marginal 
readings,  which  substitute  euphemisms  for  cacophonous  tenns  used  iu  the  text,  in 
accordance  with  the  injunction  of  the  ancient  sages,  that  '  aU  verses  iu  which 
indecent  expressions  occur  are  to  be  replaced  by  decent  words,'  e.g.,  n3"?:i"vD'  by 
™i3C'  [of  which  the  Keri  exhibits  four  instances,  viz..  Dent,  xxviii.  30,  Isa.  xiii.  16, 
Jerem.  iii.  2,  Zech.  xiv.  2]."  (Giusburg,  ui  Kitto's  Cydopccdia  of  Biblical  Litcra- 
hire,  s.  V.  Keri  and  Kethiv,  &c.)  Further  obsei-vations  will  be  found  under  the 
words  Bit  Shaggatiia  and  Kedesh  in  the  Vocabulary. 

The  reader  who  wishes  to  obtain  a  definite  idea  how  religion  and  immorality 
may  be  conjoined,  will  find  much  curious  information  iu  the  Ilistoyij  of  the  Sect  of 
the  Maharajuhs  iu  Western  India,  p.  300  ;  Trubuer  and  Co.,  Loudon,  1SG5. 

u  We  still  speak  of  Time  as  if  it  were  a  person  ;  c.  g.,  Time  flies.  Time  con- 
sumes aU  things.  A  Time  wiU  come.  Time  tries  all  things.  Time  makes  all 
but  true  love  old.     &c. 

13  See  MiUY,  iu  the  Vocabulary 


56 

We,  who  have  no  less  than  three  creeds  in  our  ritual 
have  yet  an  indefinite  notion  of  the  faith  held  by  ourselves. 
We  talk  of  a  Father,  and  a  Son,  and  speak  of  them  as  being 
co-eternal  —  a  necessary  contradiction  in  terms.  We  speak 
of  the  Sou  as  begotten  by  his  Father  before  all  worlds,  and 
say  that  it  is  necessary  to  salvation  that  the  dogma  shall  be 
held  as  true,  yet  think  it  blasphemy  to  assign  a  wife  to  the 
Creator.  We  talk  of  angels  as  messengers,  yet  beheve  that 
the  Almighty  is  everywhere  present,  and  cannot  require  any 
one  to  carry  his  wishes  to  a  distant  part.  We  contrive  to 
mix  up  the  idea  of  Omnipresence  with  two  localities  — 
Heaven  and  Hell.  We  speak  of  the  "All  powerful"  and  wise 
God,  and  invoke  His  aid  against  an  '"'  adversary  "  as  omni- 
present, and  almost  as  powerful,  as  He  is  —  more  powerful 
indeed,  if  we  arc  to  judge  from  the  number  of  the  subjects 
assigned  to  him  by  theologians.  We  talk  of  God  as  one, 
and  yet  subdivide  him  into  three  beings,  to  which  we  add 
Satan  as  a  fourth.  In  prayer  we  lift  up  our  eyes  unto 
heaven,  as  if  the  Creator  resided  above  us,  rather  than 
in  and  around  us,  and  yet  pity  the  heathen  who  see  His 
residence  in  the  sun.  We  are  told  that  the  Creator  burns 
"  throughout  eternity  "  those  who  do  not  believe  the  indivi- 
duals calling  themselves  His  ministers  or  vicegerents  on 
earth,  and  yet  reprobate  those  who  immolated  their  children 
to  Moloch,  the  Great  King,  that  he  might  receive  them 
purified  by  fire.  We  believe  that  the  Almighty  maketh 
His  sun  daily  to  rise  on  the  evil  and  on  the  good,  yet  act 
as  if  we  thought  He  took  pleasure  in  seeing  His  creatures 
abuse,  torment,  and  even  kill  each  other,  if  they  differ  in 
matters  of  faith.  We  talk  of  a  Holy  Ghost,  proceeding 
from  the  Father  and  the  Son,  and  yet  co-eternal  with  both — 
another  contradiction  in  terms,  which  no  sophistry  can 
harmonise,  however  much  it  may  muddle  it ;  and  we 
speak  so   constantly  of   the    Spirit    as   to   lead  outsiders   to 


67 

think  that  the  Father  and  the  Son  must  be  material.  We 
are  taught  to  beHeve  that  the  Almighty  talked  familiarly 
with  various  men,  from  Adam  to  Malachi,  during  some  four 
thousand  years,  and  yet  never  told  them  of  a  future  life  ; 
and  not  only  so,  but  gave  them  to  understand  that  all 
rewards  and  punishments  are  meted  out  to  each  individual 
during  his  life  on  earth. 

Again,  amongst  those  who  call  themselves  Christians, 
we  have  "  the  Virgin  "  held  in  as  much  reverence  to-day 
as  she  was  in  Chaldea  four  thousand  years  ago ;  and 
controversy  is  still  rampant  about  the  homage  due  respec- 
tively to  the  Father,  the  Son,  and  "  the  Mother  of  God." 
But  no  matter  which  is  the  side  taken  by  theologians,  all 
pertinaciously  hold  to,  and  fight  fiercely  for,  their  individual 
influence  over  their  respective  flocks.  Heresy  is  still  treated 
by  some  Christians  as  it  was  by  the  heathen  in  the  days 
of  Socrates ;  and  Priests  and  Popes  anathematise  sovereigns, 
as  did  the  Priests  of  Meroe  the  Egyptian  kings,  and  with 
greater  impunity." 

13  "  The  influence  of  tlie  Egyi'tian  priests  at  Meroe,  tlirougli  tlie  belief  that 
they  spoke  the  commands  of  the  Deity,  is  fully  shown  by  Straho  ancT  Diodorus,  who 
say  it  was  their  custom  to  send  to  the  Iring  when  it  pleased  them,  and  order  him  to 
put  an  end  to  himself,  in  obedience  to  the  will  of  the  oracle  imparted  to  them  ;  and 
to  snch  a  degree  had  they  contrived  to  enslave  the  understanding  of  those  in-inces, 
by  superstitious  fears,  that  they  were  obeyed  without  opposition.  At  length  a  l;ing, 
called  Ergameues,  a  contemporary  of  Ptolemy  Philadelphus,  dared  to  disobey 
theii-  orders,  and,  having  entered  the  golden  chapel  with  his  soldiers,  caused  them 
(the  priests  I  presume)  to  be  put  to  death  in  his  stead,  and  abolished  the  custom. 
Ergamenes  had  studied  the  philosophy  of  Greece,  and  had  the  sense  to  distinguish 
between  priestly  rule  and  religion,  Icnowing  that  blind  obedience  to  the  priests 
did  not  signify  obedience  to  the  divine  wiU.  But  these  vested  rights  on  man's 
credulity  seem  to  have  been  afterwards  revived  among  the  Ethiopians  ;  and  the 
expedition  sent  by  Mohamet  Ali  up  the  White  Nile  learnt  that  the  same  custom,  of 
ordering  the  king  to  die,  now  exists  amongst  some  of  their  barbarous  descendants." 
Note  by  Sir  Gardner  Wilkinson  in  Eawlinson's  Herodotus,  vol.  ii.  p.  36.— While 
wi-iting'this  note,  I  am  reminded  of  the  days  of  the  English  Henry  II.  and  John, 
of  the  submission  they  made  to  priestly  power,  and  contrast  it  with  the  effect  of 
the  excommunication,  or  interdict,  hurled  by  the  present  Pope  against  the  King 
of  Italy,  and  with  the  imprisonment  of  a  recent  Pope  by  Napoleon.  There  are  few 
of  US  who  do  not  applaud  resistance  to  theological  influences  iu  those  of  a  different 


68 

But  although  we  cannot  construct  a  system  of  the 
ChalcTee  faith,  we  find  sufficient  to  lead  us  to  the  belief 
that  it  acknowledged  the  power  of  a  supreme  Being,  as 
maker,  preserver,  director,  and  destroyer  of  every  thing. 
To  that  Being  many  names  were  given,  whose  full  signifi- 
cance is  unknown.  Like  the  Hindoos,  and  the  Shemitic 
nations  generally,  the  Chaldees  had  the  idea  of  a  trinity. 
They  personified  the  great  works  of  that  Being,  and  spoke 
of  them  as  active  agents.  They  had  a  "  god  of  the  air,"  " 
just  as  we  have  amongst  us  a  '  clerk  of  the  weather  office,' 
whom  we  only  name  to  laugh  at.  With  them  the  Priest 
was  consulted,  and  a  God  propitiated,  for  freedom  from 
stoi'm  and  hail ;  whilst  we  consult  the  barometer,  and  can 
foretel  the  coming  gale  without  going  to  the  oracle.  Baker 
tells  us  that  "  rain-makers  "  are  common  in  Northern  Africa, 
and  held  in  high  esteem. 

Like  ourselves,  the  Phens  described  the  Almighty  as 
resembling  man.  We  talk  of  his  right  hand  and  his  left, 
his  face  and  his  back  parts ;  they  thought  of  him  as 
requiring  a  wife.  Each  division  of  the  trinity  had  his  own 
spouse,  who  played  no  active  part  in  the  heaven  or  world, 
and  seems  only  to  have  been  introduced  to  be  invoked  by 
women. 

There  was  a  second  trinity  as  well  as  a  first,  consisting 
of  the  sun,  moon,  and  the  heavens  generally,  which  was 
subo]'dinate  to  the  first. 

My  present  idea  is,  that  the  main  characteristics  of  the 

faith  to  ourselves ;  but  there  are  not  many  who  will  shake  off  the  fear  they  have 
of  their  own  teachers,  and  the  powers  assumed  by  them. 

W  "  There  are  angels  who  preside  over  all  the  phenomena  of  nature ;  an  angel 
presides  over  the  sun  (Rev.  six.  17)  ;  angels  guard  the  storm  and  lightning  (Ps.  civ. 
4 ;  Heh.  i.  7)  ;  four  angels  have  charge  over  the  four  winds  (Rev.  vii.  1,  2)  ;  an 
angel  presides  over  the  waters  (Rom.  xvi.  5)  ;  au  angel  also  presides  over  the  altar 
in  the  Temple  {ibid.  xiv.  18)."  Coheleth,  commonly  called  the  Booh  of  Ecclesiastes, 
by  Christian  D.  GLnsburg,  p.  342.     London,  Longmans,  pp.  628. 


59 

Phens'  faith  and  worship  resembled  those  of  the  medieval 
Komau  CathoHcs. 

The  Chaldees  believed  in  a  celestial  virgin,  who  had 
purity  of  body,  lovehness  of  person,  and  tenderness  of 
affection ;  and  who  was  one  to  whom  the  erring  sinner 
could  appeal  with  more  chance  of  success  than  to  a  stern 
father.  She  was  pourtrayed  as  a  mother  with  a  child  in 
her  arms,  and  every  attribute  ascribed  to  her  showed  that 
she  was  supposed  to  be  as  fond  as  any  earthly  female  ever 
was.  Her  full  womb  was  thought  to  be  teeming  with 
blessings,  and  everything  which  could  remind  a  votary  of 
a  lovely  woman  was  adopted  into  her  worship. 

The  worship  of  the  woman  by  man  naturally  led  to 
developments  which  our  comparatively  sensitive  natures 
shun,  as  being  opposed  to  all  rehgious  feehng.  But 
amongst  a  people  vdiose  language  was  without  the  gloss 
of  modern  politeness,  —  whose  priests  both  spoke  and 
wrote  without  the  least  disguise,  —  and  whose  God,  through 
his  prophets  and  lawgivers,  promised  abundance  of  offspring 
and  increase  in  flocks  and  herds,  as  one  of  the  greatest 
l)lessings  He  had  to  bestow,  —  we  can  readily  believe  that 
what  we  call  "obscenities"  might  be  regarded  as  sacred 
homage  or  divine  emblems." ''' 

In  India,  at  the  present  time,  both  the  thoughts  and  the 
conversation  of  the  lords  of  the  soil  turn,  unpleasantly  to 
us,  upon  the  power  possessed  by  each  to  propagate  his 
race,  and  European  doctors  are  more  frequently  consulted 
for  the  increase  or  restoration  of  this  power  than  for  any 
other  cause. 

Not  only  does  the  man  think  thus,  but  the  female  has 
her  thoughts  directed  to  the  same  channel,  and  there  has 
been  a  special  hell  invented  by  Hindoo  priests  for  childless 

15  Vide  infra,  s.  v.  Asheu. 


60 

females. ^"^  It  is  curious  to  see  at  India's  antipodes  a  similar 
idea  started  amongst  the  offshoots  of  a  Christian  community; 
but  so  it  is,  and  Mormon  women  join  themselves  in  numbers 
to  one  man,  from  the  belief  that  without  union  with  him 
they  cannot  attain  to  celestial  glory. 

The  Bible  student  will  remember  the  plaintive  entreaty  of 
Eachel — "  Give  me  children,  or  else  I  die ;  ""  the  earnest 
prayer  of  Hannah,  and  the  spiteful  persecution  of  Peninnah;'^ 
and  he  will  recall  the  longing  for  offspring  which  induced 
Abraham  to  connect  himself  with  a  black  (Egyptian)  slave 
girl,  and  how  complaisant  his  wife  was  in  delegating  for  a 
time  her  rights. ^° 

In  Deuteronomy  xxviii.  4,  we  find  "the  fruit  of  the  body" 
promised  as  one  of  the  special  blessings  for  obedience  to 
the  law ;  and  in  Psalm  cxxvii.  3,  we  are  distinctly  told  that 
"  children  are  an  heritage  of  the  Lord,  and  the  fruit  of  the 
womb  is  his  reward." 

If  abundance  of  offspring  was  promised  as  a  blessing,  it 
is  clear  to  the  physiologist  that  the  pledge  implies  abun- 
dance of  vigour  in  the  man  as  well  as  in  the  woman.  With 
a  husband  incompetent,  no  wife  could  be  fruitful.  The 
condition,  therefore,  of  the  necessary  organs  was  intimately 
associated  with  the  divine  blessing  or  curse,  and  the  impotent 
man  then  would  as  naturally  go  to  the  priest  to  be  cured  of 
his  infirmity,  as  we  of  to-day  go  to  the  physician.  We 
have  evidence  that  masses  have  been  said,  saints  invoked, 
and  offerings  presented,  for  curing  the  debility  we  refer  to, 

w  "  The  practice  of  marrying  a  second  wife,  in  the  event  of  the  first  having  no 
issue  within  ten  years,  also  ohtaiueJ  in  Italy,  till  ahout  the  fifteenth  century  ; 
the  Pope  giving  a  special  dispensation  for  it."  Giusburg,  in  Kitto's  Cydopccdia, 
s.  V.  Marriage.  This  certainly  did  not  condemn  barren  women  to  an  eternal 
hell,  but  it  was  equivalent  to  inflicting  misery  upon  them  so  long  as  they  subse- 
quently might  live. 

17  Gen.  XXX.   1.  18  \  Sam.  i.  10,  et  seg. 

"  Gen.  xiv.  2-5. 


61 

in  a  church  in  Christianised  Italy  during  the  last  hundred 
years,  and  in  France  so  late  as  the  sixteenth  century, — 
evident  relics  of  more  ancient  times/" 

Whenever  a  votary  applied  to  the  oracle  for  help,  to 
enable  him  to  perform  his  duties  as  a  prospective  father,  or 
to  remove  that  frigidity  which  he  had  been  taught  to  beHeve 
was  a  proof  of  Divine  displeasure,  or  an  evidence  of  his  being 
bewitched  by  a  mahgnant  daemon,  it  is  natural  to  believe 
that  the  priest  would  act  partly  as  a  man  of  sense,  though 
chiefly  as  the  minister  of  a  God.  He  would  go  through,  or 
enjoin  attendance  on,  certain  rehgious  ceremonies  —  would 
sell  a  charmed  image,  or  use  some  holy  oil,  invented  and 
blessed  by  a  god  or  saint,  as  was  done  at  Isernia  —  or  he 
would  do  something  else. 

We  can  readily  see,  then,  how  some  sacred  rites  might  be 
intentionally  provocative  of  sexual  ideas;  how  desirable  it 
might  have  been  for  hierarchs  to  compose  love  philtres, 
or  satyrion,  and  to  understand  the  influence  over  the 
sexual  powers  possessed  by  various  kinds  of  aliment ;  and 
we  can  also  understand  how  certain  Gods  would  be  invented 
whose  images  should  act  as  amulets,  and  who,  like  special 
Roman  saints,  would  take  charge  of  this  particular  part  of 
the  body. 

Even  after  "  the  Reformation,"  France  introduced  Saint 
Foutin  into  the  Christian  calendar,  to  whom  oflerings 
were  made  by  the  faithful  who  found  themselves  unable 
to  procure  the  blessing  of  fertility  ;  —  they  are  thus 
described  :  — 

"  Temoin  Saint  Foutin  de  Varailles,  en  Provence,  auquel 
sent  dediees  les  parties  honteuses  de  1'  un  et  de  1'  autre  sexe, 
formees  en  cire ;  ie  plancher  de  la  chapelle  en  est  fort  garni, 
et  quand  le  vent  les  fait   eutrebattre,  cela  debauche  un  pen 

ao  See  11.  1'.  Knigbt's  work  on  the  Worship  nf  Priapu-i. 


62 

les  devotions  a  1'  hoiineur  de  ce  saint."  {La  Confession 
de  Sancy,  vol.  v.  Journal  de  Henri  III.,  by  Pierre  de  1' 
Etoile,  ed.  Dnchat,  pp.  383,  391.) 

"  Other  saints  were  worshipped  for  similar  purposes,  as 
St.  Guerlichon,  or  Greluchon,  at  Orange,  Porigny,  Gives, 
Vendre,  Aiixerre,  Puy  en  Velay,  in  the  convent  in  Girouet, 
and  at  Bonrg  Dieu  ;  St.  Gilles  in  Brittany,  St.  Reni  in 
Anjoii,  St.  Regnaud  in  Burgundy,  St.  Arnaud  and  St. 
Guignole  near  Brest  and  in  Berri.  The  worship  of  many 
of  these  was  in  full  practice  in  the  last  century."  {Two 
Essays  on  the  Worship  of  Priapus,  London,  1865  ; 
privately  printed.) 

If,  with  all  the  vaunted  enlightenment  of  Christian 
Europe,  there  are  several  canonised  mortals  whose  special 
care,  in  the  heaven  to  which  they  have  been  promoted  by 
men  on  earth,  is  to  help  unfortunates  who  require  their 
aid  "  pour  les  parties  honteuses,"  we  cannot  wonder  that 
sexual  saints  should  be  found  amongst  the  heathen  races 
of  Asia;  nor  can  we  refuse  credence  to  the  idea,  that  the 
act  of  propagation  was  sometimes  the  end  of  certain  forms 
of  worship,  which  were  specially  adapted  to  bring  about 
that  act. 

As  a  Physician,  I  know  how  much  intense  misery  is 
felt  by  those  men  who,  from  any  cause,  are  unable  to  do 
their  part  in  multiplying  their  race.  I  can  readily  under- 
stand that  a  cure  of  impuissancc  would  raise  to  the  highest 
pitch,  in  the  mind  of  a  sohciting  devotee,  his  estimate  of 
the  saint  who  wrought  it;  and  I  do  not  see  why  masses 
should  not  be  said  to  St.  Greluchon,  for  raising  the  courage 
of  the  living,  as  much  as  to  St.  Denis  (or  Dionysus),  for 
the  consolation  of  the  dead.  At  any  rate,  the  Chaldees 
used  some  of  their  Gods,  or  divinities,  for  comparatively  a 
holy  worship,  and  for  a  cult  as  peculiar  as  that  paid  to  the 
modern  Priapus,  St.  Foutin. 


63 

In  the  next  few  chapters,  I  propose  to  give  an  account  of 
some  ancient  Deities.  My  information  is  mainly  derived 
from  Eawlinson's  Herodotus,  and  the  various  papers  written 
by  Cmieiform  scholars  in  the  Journal  of  the  Iloyal  Asiatic 
Society ;  but  which  I  neither  servilely  copy  nor  implicitly 
believe. 


CHAPTER    VI. 

The  gods  On  fiucl  Am.  On  is  not  known  in  the  Cuneiform  as  a  God  —  the  word 
enters  largely  into  composition  in  ancient  Syrian  names.  On,  an  Egj'ptian 
Qq{[  —  its  prohahle  significance — its  etymology  in  Hebrew  identical  with  the 
Sun.  List  of  names  into  which  On  enters,  and  their  probable  significance. 
Am,  a  feminine  deity — the  name  is  still  reverenced  in  India — it  is  equally 
honoured  in  Thibet  and  Tartary.  There  are  no  traces  of  the  name  in  the 
Cuneiform.     List  of  names  into  which  Am,  Aum,  or  Cm  enters  in  composition. 

I  DO  not  find  in  the  Cuneiform  translations,  or  in  the  Essaj^s 
by  General  Rawlinson,  or  others,  any  distinct  mention  made 
of  the  name  of  On  or  Am.  The  nearest  approach  to  the 
former  is  Anu  :  there  is  no  name  like  the  latter.  On  is 
only  once  mentioned  as  a  God  in  the  Bible.  The  first 
time  we  meet  with  the  word  0)i  as  the  compound  of  a  name 
is  in  Ephron,  a  Hittite  of  Canaan,  and  friend  of  Abraham  ; 
and  in  the  same  chapter  we  find  the  word  Hebron  intro- 
duced. We  find  it  again  in  the  family  of  Judah  as  Onan, 
and  we  find  it  also  in  Zibeou,  the  wife  of  Esau,  Simeon., 
the  son  of  Jacob,  and  I  think  also  in  Zido)/. 

We  do  not  meet  with  it  as  the  name  of  a  deity  until  we 
come  to  Joseph's  history,  when  we  find  that  he  marries  the 
daughter  of  the  Priest  of  On.  It  is  not  clear  whether 
Potiphera  is  the  high  Priest  in  a  town  called  On,  or  the 
minister  to  a  god  of  that  name ;  but,  as  cities  were  often 
called  after  the  deity  therein  worshipped,  we  may  take 
either  interpretation.  It  will  be  most  convenient  to  adopt 
the  latter. 

History  tells  us  that  the  name  by  which  the  town  was 
known  to  the  Greeks  was  'llXto7r6\ig,  or  city  of  the  sun ;  in 
Mahometan  times,  "  Am  Shems,"  or  "the  sun's  eye;"  and 


65 

duriug  the  time  of  Jeremiali  it  was  "  Betli  Sliemesh,'^  or 
"the  sun's  temple."  "In  the  Coptic  books,"  I  qnote  from 
the  Lexicon,  "the  place  is  constantly  called  On,  and  it  can 
hardly  be  doubted  that,  in  the  ancient  language,  this 
signified  light,  especially  the  sun."  An  obelisk  is  said  to 
be  still  standing^  to  mark  its  sight;  and  obelisks,  spires, 
minarets,  tall  towers,  upright  stones  (Menhirs),  or  rocks, 
and,  generally  speaking,  all  erections  conspicuous  for  height 
and  slimness,  were  representatives  of  the  Sun,  or  the  Creator, 
under  his  male  emblem. 

When  we  turn  to  the  Hebrew  we  find  that  the  word  |'ii< 
or  fx.  Ami  or  On,  signifies  strength,  ijoicer,  and  specially 
virile  idower."^  We  therefore  conclude  that  the  word,  when 
used  in  its  religious  sense,  implies  the  idea  of  the  Sun, 
or  the  Creator,  as  being  masculine,  and  ready  to  operate. 

There  is  another  form  of  the  word  occasionally  found, 


1  Kitto's  Cyclopcvdia,  s.  v.  On. 

2  Phallic  eml)lems  abouudecl  at  Heliopolis,  iu  Syria.  Not  having  any  know- 
ledge of  their  existence  at  Heliopolis,  in  Egypt,  I  took  means  to  ascertain  it  from 
a  brother  Physician,  -who  had  recently  visited  the  country.  The  following  is  his 
reply  to  my  query :— "  I  am  very  sorry  that  I  am  not  enough  of  an  antiquarian  to 
give  you  much  information  on  the  subject  you  are  interested  in.  I  was  in  Egypt 
last  winter  (1S65-G),  and  there  certainly  are  numerous  figures  of  Gods  and  Kings 
on  the  walls  of  the  temples  at  Thebes,  depicted  with  the  penis  erect.  The  great 
temple  at  Karnak  is,  in  particular,  full  of  such  figures,  and  the  temple  of  Danclesa 
likewise,  though  that  is  of  a  miich  later  date,  and  built  merely  iu  imitation  of  the 
old  Egyptian  art.  I  remember  one  scene,  of  a  king  (Ramses  II.)  returning  in 
triumph  with  captives,  many  of  whom  are  undergoing  the  operation  of  castration, 
and  in  the  corner  of  the  scene  are  numerous  heaps  of  the  complete  genitals  which 
have  been  cut  off,  many  hundreds  in  all,  I  should  think.  This  is  on  the  walls  of 
Medinet  Haboo,  at  Thebes,"  &c.  This  letter  is  very  interesting,  for  it  showa 
(1)  how  largely  the  idea  of  virUity  was  interwoven  with  reUgion ;  (2)  how  completely 
English  Egyptologists  have  suppressed  a  portion  of  the  facts  in  the  histories  which 
they  have  given  to  the  world;  (3)  because  it  tells  us  of  the  antiquity  of  the  practice 
which  stiU  obtains  among  the  negroes  of  Northern  Africa,  of  mutilating  entirely 
every  male  captive  and  slain  enemy.  (Compare  2  Iviugs  xx.  18,  and  Isa.  xxxix.  7  ; 
also  1  Sam  xviii.  25-27.)  In  AssjTia  and  Palestme,  conquerors  counted  the 
heads  of  the  slain,  which  were  piled  in  heaps  before  them.  The  learned  Egyptians 
were  content  with  a  less  bulky  emblem.  A  man  when  beheaded  is  u.seless ;  if 
only  emasculated  he  is  of  value  as  a  slave.  The  Asiatic  gratified  a  temporary 
revenge ;   the  African  had  an  enduring  triumph. 

£ 


66 

viz,,  Aven.  This  onty  differs  from  the  former  in  the  way  in 
which  the  Hebrew  letters  are  pointed,  and  in  the  pronun- 
ciation we  give  to  Vav.  Of  course,  reading  the  v  as  u  the 
word  becomes  Aim  or  Auen,  and  we  recognise  in  Beth-aven 
the  same  idea  as  in  Beth  Shemesh,  viz.,  the  House  of  the 
Male  Sun. 

The  word  On,  or  Aim,  is  frequently  found  as  a  compound 
in  ancient  names.  Jupiter  Ammo??,  was  the  Greek  name  for 
a  deity  adorned  with  ram's  horns  (NeapoHtans  still  carry 
horns  in  their  pockets  for  hick).  Amnion  was  an  offshoot 
from  the  stock  of  Terah,  Abraham's  father.  Amim  Ra 
was  the  appellative  of  a  powerful  Egyptian  king,  Amou 
was  the  son  of  the  Jewish  Manasseh,  and  Zoan  is  another 
name  for  No-Amow  or  Ammon. 

Amnion,  r""^^,  means,  amongst  other  things,  "a  ram  :" 
the  ram  was  held  sacred  in  Egypt,  and  especially  at 
Mendes.  The  figure  of  Amon,  given  in  Kitto,°  has  a  ram's 
head  and  horns,  holding  in  one  hand  the  crozier,  or  what 
has  inappropriately  been  called  the  shepherd's  or  Apostolic 
crook ;  and  in  the  other  hand  the  crux  ansata,  the  emblem 
of  the  male  and  female  organs.  Sheep  were  held  sacred 
by  his  followers^  and  a  ram  was  annually  sacrificed  in  his 
honour,  the  hide  being  used  as  a  covering  to  his  image. 
His  colour  was  blue,  or  slatelike.  There  can  be  little 
doubt  that  he  represented  "The  Sun  in  Aries." 

In  the  Scriptures  we  find  the  word  On  repeatedly  in 
combination  with  other  words,  which  help  us  to  understand 
the  nature  of  the  God  : — 

On,  pN,  is  a  prince  of  Reuben  :   Onaii  is  the  son  of  Judali. 
Aaron,  PH^',  is  the  brother  of  Moses.     His  name  seems  to 

be  a  compound  of  the  Aar,  Aer,  or  Air  of  the  Chaldee, 

the  avpa,  avpat,  or  oupavog,  of  the  Greeks ;  and  the  whole 

word  signifies  "The  Heavenly  On,"   "The  God  of  the 

Air." 

3  Kitto's  C'l/rh.pa'Jid  of  Bthlical  Literature,  k.  r.  Amon. 


67 

Ahdon,  P^^y,  means  the  slave  of  Ou. 

Aijalon,  lv>^',  Aialon,  signifies  tlie  Great  Ram,  On ;  ^l^,  All, 
meaning  a  ram.' 

AsJicalon  is  a  town  amongst  the  Philistines,  and  its  name 
is  very  significant.  It  is  sijelled  in  Hehrew  I'lS^^^, 
Ashkelon.  No  meaning  is  assigned  to  it  hy  Gesenius, 
and  Fiirst  only  calls  it  the  holm-oah ;  but  "=1^^',  eshech, 
is  a  testicle,  and  ^^t^'^',^  escJiol,  is  a  cluster,  not  of 
grapes  necessaril}^  but  metonymically,  meaning  the 
whole  phallic  emblem,  which  resembles  two  full  plums 
hanging  from  a  long  stem.  Accordingly,  Ashcalon  would 
mean  "the  cluster  of  the  Sun,"  or  "  the  cluster  of  On." 
I  shall  have  frequent  occasion  to  show  the  curious 
designs  used  to  indicate  to  those  initiated  in  the  ancient 
mysteries  the  idea  of  the  male  organ  —  the  fleur-de-lys 
and  the  trefoil  are  amongst  them.  To  the  vulgar,  a 
cluster,  a  lily,  and  a  clover  leaf  have  no  significance  — 
to  the  scholar,  they  are  pregnant  with  meaning. 

Chilion,  |i'^?,  I  take  to  be,  n^^?,  Chilah  and  On;  i.e.,  "The 
loins  of  On,"  or  "  The  inmost  mind  of  On."  The  idea 
of  calling  an  infant  boy  "wasting  away,"  the  meaning 
given  by  Gesenius  to  the  word,  is  preposterous. 

Ezhon,  P^V^,  seems  to  come  from  ^V^*,  atzah,  and  on,  or 
"The  On  toiling,  or  ready  for  work;"  or  it  may  be 
from  i'^y?,  ctzha,  a  finger,  used  in  (lipping.'^ 

*  See  Accno,  in  the  Vocabulary 

6  "  Quacliiliterals  are  sometimes  formed  for  triliterals,  [a)  by  inserting  "j  after 
the  first  radical,  as  n?;  ^'1}  {^)  l>y  adding  "?  at  the  end,  a  form  which,  perhaps,  in 
Phenicio-Sheniitic,  as  well^as  in  Greek,  Latin,  and  German,  has  heeu  used  in  o. 
diminntive  sense  ;  by  adding  b  to  the  end  of  TjiCN  we  get  "jac^,  with  only  a  sHght 
difference  iu  the  vowel-points."— Gesenius,  Thesaurus,  s.  v.  "j. 

c  The  idea  of  toiling  and  dipping  is  often  used  iu  couuection  with  paternity. 
See  Isa.  li.  1,  2  —  "Look  to  the  rock  whence  ye  are  hewn,  aud  to  the  hole  of 
the  pit  whence  ye  are  digged.  Look  unto  Abraham  your  father,  and  unto  Sarah 
that  bare  you."  The  idea  is  very  conspicuous  iu  the  Hebrew  words  131  and  nii?3, 
sachar,  and  nJcehah.  The  former,  amongst  other  meaniugs,  signifies  the  male 
or"an,  from  the  idea  of  its  digging,  penetrating,  infixing.    We  have  continued  the 


68 

Elzaphau,  1?>7^'>  is  "  El,  the  Shining  On." 

Enon,  Alvaov,  P^^^,  is  the  "Eye  of  On,"  similar  to  Ain- 
shems. 

Eglon,  V^^V.,  is  the  "  revolving  On,"  from  ^\V,  agal,  to  roll. 

Ekron,  l^'^P^,  has  a  meaning  similar  to  that  of  Ezbon,  "l?^, 
acar,  being  "  to  dig,  to  till  the  ground,  and  to  prepare 
it  for  seed;"  and  the  word  would  signify  the  "Digging 
On,"  or,  euphemisticallj-,  "  On,  the  Husbandman." 

I  confess  to  have  been  staggered  when  I  found  cities 
called  by  names  which,  to  our  ideas,  are  grossly  obscene ; 
but  reflection,  and  my  medical  experience,  led  me  to 
see  that  the  emblem  of  On  was  one  which  was  in 
itself  characteristic  of  strength  of  body,  courage,  vigour, 
and  boldness  —  every  thing,  in  fine,  of  which  the  natural 
man  would  be  proud  ;  and  familiarity  with  words  from 
infancy  takes  away  any  sense  of  shame  couched  in 
them .  ^ 

I  would  note,  too,  in  passing,  that  the  Philistine 
towns  generally  had  names  strongly  connected  with 
sexual  ideas.  Ashdod,  *i'n^\N'^  jg  ^  compound  of  ^^, 
aish,  ash,  or  esh,  which  means  "fire,  heat;"  and  ^■T^, 
clod,  denoting  "  love  —  to  love,  to  boil  up,  to  be  agitated," 
&c. ;  the  whole  meaning  "the  heat  of  love,"  or  "the 
fire  which  impels  to  union." 

Eshton,  V^^'^,  signifies  "  the  uxorious  On." 

Gath,  ^^,  means  a  trough  in  which  grapes  were  trodden  — 
the  poultry  fancier  still  uses  the  word  tread  in  a  certain 
sense- -and  I  find  that  in  PhcBnicio-Shemitic  the  ivine- 
press   was    an   euphemism    for   the  j^udenda   muUehria. 

appellation  to  the  present  day,  for  the  uotiou  of  iivicldug  is  embodied  iu  a  substan- 
tive. The  latter  signifies  a  hole,  a  pit,  a  place  which  has  been  dug  out ;  —  an  idea 
expressed  by  our  -words,  nick,  nock,  notch.  In  Genesis  i.  27,  we  have  in  our 
version,  "  3Iah  and /cJuaZe  created  he  them  ;  "  in  the  original  the  words  used  are 
sachar  and  nlcehali  —  the  part  put  for  the  whole. 
7  Vide  infra,  p.  79,  note  2. 


69 

We  have  the  word  combined  with  Rimmou  in  Dan's 
towns,  and  Hepher  in  Zebulon's,  the  former  being 
significant  of  the  full  womb,  the  latter,  of  the  sacred 
heifer.' 

Gaza,  '"'jy,  simply  means  "  very  strong,"  a  double  entendre. 

Gerslton,  V'^'l^.,  a  son  of  Levi,  signifies  "  The  driving  or 
thrusting  On  ;"  ^11,  garash,  meaning  to  push,  to  spoil  or 
plunder,  to  put  forth  fruit,  or  that  which  is  propelled 
or  put  forth,  according  to  the  vowel-points. 

Gideon,  '0^'}^.,  I  think,  is  from  .^"7^,  gadl,  =  good  fortune,  i.  e., 
"  The  Fortunate  or  happy  On." 

Giheon,  Pi'^^,  signifies  "  On  erected,  lifted  up,"  elevated,  y?!, 
gaba,  meaning  something  high,  raised  up,  a  hill,  &c. 

Helbon,  P^-?'!',  a  Syrian  city,  suggests  ^?^,  halah,  and  on,  or 
"  The  fat,  or  smooth  On." 

Hebron,  P"'^'!!',  is  a  very  significant  word.  It  is  derived 
from  "1?!^,  Habar  or  Chabar,  which  is  given  as,  "to 
join  together,  to  bind,  to  fascinate  (a  Avord  whose  origin 
was  fascinum),  to  connect  together,"  Sec.  Accordingly 
it  signifies  the  On  which  causes  connexion.  Hebron 
had  another  title,  i.  e.,  Klrjath  Arba,  the  last  half  of 
which,  viz.  ^X^V.,  erva,  signifies  mcmbrum  virile.  This 
Arba  was  one  of  the  sons  of  Anak,  "  The  Great  I,  I  by 
myself."  Another,  or  the  same  Arba,  was  reverenced  in 
ChaldEea,  where  it  was  said  to  mean  "  The  four  great 
Gods,"  the  very  ancient  ones,  more  revered  than  all  the 
others.  The  name  Arbela  is  classic  :  it  designates  the 
sun  as  being  the  four  great  ones ;  and  these,  I  surmise, 
were  Mahadeva  and  Sacti,  Eschol  and  Nun  —  the  triple 
male  in  union  with  the  single  female  organ,  thus 
bringing  about  creation. 

In  the  Cuneiform,  abr  signifies  "  strengthening,"  and 
■»*3N^  ahir,  is  "  strong,  the  bull."     The  word  Hebron  may 

8  See  Gath  Rimjion  and  Gath  Hepher,  in  the  Vocabulaiy. 


70 

accordingly   denote    The    Strong   On.      See  Arha,  Heb- 
ron, &c. 
Hezron,  lil^n  =  enclosed  or  guarded  by  On. 
Horon,  |hn,  as  in  Beth  Horon,    is    The    Moon    On,    Hiir 
being  the  moon,   a  male  Ood  at  first,   and  still  so  in 
German. 
Hermon,  'i'^^'T},  =  hiid  Avaste  by  On,  a  barren  mountain. 
Heshhon,  \^^^!^,  is  the  thinking  On. 
Helen,  |i^D,  the  God  Sun,  or  El  is  On. 
Jaclon,  P'It,  the  loving  On. 
Kislion,  P*^^?,  the  firm  or  hard  On. 
Mahlon,  1'"''?™,  the  filling  On, 

Maon,  ni^P,  the  pudenda  of  On,  V^,  mea,  =  pudenda. 
Madon,  P?,  the  lengthened  On,  ™,  mada  =  to  extend. 
Migron,  l'^"'^'?,  the  On  who  throws  down,  "^^9,  magar,  =  to 

throw  down. 
Naaman,  V^^.?-,  the  pleasant  On. 
Naashon,  li^H?,  the  shining  On. 
Paran,  ]'^^^,  the  boring  or  digging  On,  or  the  proud,  erect, 

or  beautiful  On,  '^^^,  iJaar,  =  to  dig  or  bore. 
Pithon,  fin'?,  the  inflated  On. 
Padon,  l'^"'?,  the  preserving  On. 
Pimon,  p-IB,  the  setting  On. 

Rimmon,  t'""^"!,  the  erect  On  ;  also  a  pomegranate. 
Shimon,  P^T,  the  glory  of  On. 
Shimson,  or  Samson,  Y'^^^^^,  the  shining  On. 
Shimron,  I'l^^?^,  the  watchful  On. 
Shicron,  l''"'?^,  the  rewarding  On. 
Simeon,  f'^^^  the  hearing  On. 
Shomeron,    V^^^,    the    marginal    reading    of    "  Samaria " 

(1  Kings  x\i.  24),  the  watchful  On. 
Shushan,  ]^^^,  the  white  On,  the  moon. 
Sion,  li-'V,  the  elevated  On,  ^'J,  tzla,  elevated. 


71 

Salvion,  \''^^y^,  the  strong  On,  from  ^i?^. 
Shihon,  \''^^''^,  the  elevated  or  erected  On. 
SUwn,  11^''!?,   the  furious,  the  expanded  On,  n^?,  saah,  =  to 

expand,  i^i?p,  saa//,  =  to  rush  on. 
Sidon,  !''"''>',  the  inflated  On,  ^I,  zaid  =  inflated,  proud,  erect. 
Typhon,  Tv^^v.  the  inflated  On,  ^?9,  taphah,  =  to  spread 

out. 
Ziplnon,  P^?V,  the  watching  On,  ^?^',  zapha,  =  to  watch  over. 
Zephron,  P"i?!,  the  shining  On,  ">?!,  zapUar,  ==  to  shine. 

All  these  epithets  suffice  to  show  that  there  was  through- 
out Palestine  a  great  reverence  for  the  Sun  God  under  the 
phallic  emhlem. 

In  searching  through  the  Lexicons  for  the  etymology  of 
the  preceding  names,  I  have  been  struck  with  the  frequency 
with  which  the  only  word  supplying  a  sensible  or  proper 
meaning,  harmonising  alike  with  myth  and  common  sense, 
is  designated  either  as  "old"  or  "unused."  I  infer  from 
this  that  the  full  significance  of  the  names  which  I  have 
interpreted  was  not  known  to  the  more  modern  Jews. 

From  the  time  of  David  there  was,  in  general,  an  absence 
of  the  sexual  or  astrological  element  in  proper  names ;  still, 
a  glance  at  Ezekiel's  writings  will  show  that  there  is  not 
in  that  prophet's  language  any  thing  like  the  euphemism 
enjoined  by  the  later  Rabbins. 

As  On  represented  the  male  idea  of  the  Creator,  so  Am, 
Om,  Aum,  or  Umma  represented  the  feminine  idea. 

We  have  evidence  of  its  use  in  the  most  remote 
antiquity,  and  of  its  being  held  in  supreme  reverence  to  this 
day  by  the  Hindoos.  Aum  is  the  mystic  syllable  which, 
like  the  Jave  of  the  Hebrews,  is  never  uttered  except 
on  holy  festivals,  or  in  hallowed  rites.  We  recognise  its 
presence  in  the  W^est  of  Europe  and  in  the  East  of  Asia. 


72 

"  Omraaiii  pamiee,"  or  "  0?nmani  padmi  hoiim,"  is  the 
"Ave  Maria  purissima "  of  the  Tartar;  and  0;«ar  Pacha 
commands  a  Turkish  army  to-day.  It  is  in  use  amongst 
the  Freemasons  all  over  the  world.  We  find  Ammoii  and 
^?/iun,  ^7;mou  and  Anion  in  Palestine  and  Egypt,  and 
^7?iulius  and  ^??!elia  in  ancient  Ptome  and  modern  London. 
It  is  combined  sometimes  with  On,  as  in  Am-on  and 
On-am.  Sometimes,  but  rarely,  it  stands  alone,  and  the 
epithets  conjoined  with  it  difier  materially  from  those  used 
with  the  former. 

The  Hebrew  form  is  ON,  or  am,  signifying  "  a  mother," 
and  also  Diy,  "to  veil  round,"  "to  cover,"  "  to  protect." 

In  the  time  of  Abraham  we  find  an  Ela??i  in  Mesopo- 
tamia, which  signifies  "  The  Sun  Mother."  Later  on  we 
find  P^.W,  ^7?ialek,  or  "The  Mother  King."  We  subse- 
quently find  ^^"^V.,  K(\x\\\am,  ox  "The  Mother  is  Just,"  or 
"  The  Just  Am." 

Amam,  ^^^,  the  mother  of  mothers. 
Amana,  ^^^%  the  mother  Ana  ;  though  it  is  probable  that 

the  correct  reading  of  this    word   is    Abana,  as  in  our 

version  =  Father  Anu. 
Amnon,  li^9^',  I  think,  is  a  compound  of  Am  and  nun,  the 

fish.     The  difference  between  -1  =  «,  and  i  =  o,  i.e.  |-1J, 

nun,  j'u,  non,  being  insignificant. 
Amariah,  I^^"??^,  and  Omri,  ^y^^,  appear  to  mean  {a)  "  The 

Maternal  Sun  is  Jah,"  (5)  "The  Maternal  Sun." 
Amorite,    '''}'>^%    Emmor,   Hamor,  "''"^lI,    may   signify  "  The 

Celestial  Mother." 
Ammiel,  ^^'^?^,  is  "The  Maternal  Sun." 
Ammishaddai,  '''!}^''^V,  and  Zurishaddai,  '•!'^'''"1-1^',  connect  the 

ideas  of  Zur,  "  The  rock,"  or  Phallus,  with  Am,  "  The 

mother,"  and  SJiaddai,  "  The  nursing  mother,"  i.  c,  the 

mother  with  the  child. 
Enam,  ^\^V.,  is  "  The  mother's  eye." 


73 

Mamre,  ^Ip'P,  is  a  Hittite,  associated  with  Aner  and  Eschol, 

whose  names  respectively  seem  to  indicate  "  The  maternal 

sun,"  "a  man,"  and  '*  a  cluster." 
^77iillarus,  'A[j.l\kapos,  and  ^??imenon,  'A/Xjas'vov,  were  early 

kings  in  ChaldEea. 

At  first  sight  it  is  a  matter  of  surprise  that  so  little 
evidence  should  be  found  in  the  Scriptures  of  the  Maternal 
Creator.  I  think  it  must  he  accounted  for  by  the  fact 
that  most  of  the  nations  with  whom  the  Hebrews  came 
into  contact  had  adopted  the  male  idea.  Baal  Peor  was 
evidently  masculine,  for  he  could  not  open  anything 
without  an  appropriate  instrument.  Moses  always  speaks 
of  the  God  of  Israel  as  a  male.  The  worship  of  the 
Groves,  or  Asheras,  leads  to  the  same  conclusion.  The 
Tyrian  Hercules  was,  I  think,  phalHc  power  personified, 
and  we  find  Maachah  making  "  a  horror "  in  a  grove, 
evidently  a  fasciiium,  from  the  context ;  and,  though  we 
would  not  like  to  lay  much  stress  upon  it,  yet  we  cannot 
omit  altogether  the  fact  that  boys  were  consecrated  and 
attached,  during  certain  reigns,  to  the  Hebrew  Temple, 
where,  as  Sodomites,  they  suffered  from  the  lusts  of 
those  who  showed  their  faith  in  the  all-sufiiciency  of  On, 
refusing,  in  the  excess  of  their  zeal,  to  associate  with  the 
representatives  of  Am. 

Apart  from  Palestine,  we  find  that  O^zadeus  was  the 
name  of  Bacchus,  and  /l?/iadeus  is  still  a  name  in  the  royal 
family  of  Piedmont.  The  mythic  ^?«azons  were  prior  to 
Bacchus  and  Hercules,  and,  though  said  to  be  of  Scythic 
origin,  they  came  to  help  at  the  siege  of  Ilion.  In  Carthage 
we  have  ^;«ilcar  ;  in  Italy,  Amelia  was  a  city  older  than 
Rome. 

There  is,  however,  in  the  Scriptures,  an  allusion  to  a 
doctrine  about  which  much  has  been  said  both  in  ancient 
and    modern    times ;     namely,    that,    after    the    lapse    ol    a 


74 

certain  number  of  years,    a   portion    of   the   Deity   became 
incarnate.      These  incarnations  pass  in  India  by  the  name 
of  Avatars.     AVhen  they  occurred,  the  Celestial  Virgin  was 
said  to  have  conceived  an  individual   who   was  essentially 
a   portion    of  the   Almighty-incarnate;    but    as   all   human 
beings    must  have    a    human   mother,    the    myth   obtained 
that  the  "  virgin  of  the  spheres  "  herself  became  incarnate 
as    a    woman,     and    as     such     remained     "riirio   intacta,'' 
and  yet  became   a   mother.       She,   like  her   own   offspring, 
must   be   without    the   taint  of   human  flesh,  consequently 
she  must  be,  like  her  child,  the  offspring  of  a  pure  virgin : 
farther   back   than    this   it   was   inconvenient   to   carry   the 
myth.     The  dogma  of  the  Immaculate  Conception  is  older 
than   Rome.     We   see,   in   the   writings  of  Isaiah,   that,   as 
a  portentous  sign  to   Uzziah,  the  Virgin   should  conceive  a 
son,  whose  name  should  be  Immanuel.     With  that  easy  cre- 
dence which  leads  men  to  beUeve  absurdities,  provided  they 
are  propounded  as   matters  of  faith,   it   is  believed  that  the 
Prophet  gave,  as  a  sign  to  Uzziah  of  that  day,  something 
which  was  to  happen  seven  hundred  years  after  his  death. 
No  one  reading  Isaiah,  chapters  vii.  and  viii.,  by  the  light 
of  common  sense,   can  fail   to    see   that   every   word  there 
refers  to    a   portent    sent    for   the   benefit   of  Uzziah,    who 
himself  declines  to   ask  for  one.      This  being  the  case,   it 
shows  — 1st,  that   Isaiah   had,    like   the    Hindoos,  a  behef 
in   Avatars ;    and    2nd,   that   he   considered   a  new   Avatar 
approaching.     This  idea  is  carefully  worked  out  in  Higgins' 
Anacalypsis.^ 

9  There  is  strong  evideuce  to  prove  that  Astrology  was  very  largely  cultivated 
iu  ancient  times.  How  firm  lias  been  its  hold,  we  may  judge  from  its  existence 
amongst  ourselves,  in  spite  of  our  boasted  civilisation  and  Christianity.  "Fortune- 
telling  "  has  ever  been  a  power  assumed  by  Priests  ;  and  where  they  have  disclaimed 
it,  as  has  been  done  generally  amongst  the  followers  of  the  Saviour,  a  special  order 
of  individuals  assumed  the  cast-off  garment.  To  some,  an  insight  into  the  futiu-e 
is  more  captivating  than  physical  enjoyment  of  the  present,  and  it  is  natural  that  he 
who  professes  to  be  able  to  afford  the  one  should  also  assert  his  power  to  give  the 


75 

The  Roman  church,  that  repertory  of  Ancient  Heathen 
belief,  rites,  ceremonies,  dogmas,  and  practices,  has  recently 
adopted  the  idea  that  the  Virgin  Mary  was  born  as  imma- 
culately as  her  son ;  so  that  now  two  virgins  are  striving 
for  preeminence  amongst  the  faithful — the  mother  and 
the  grand-mother  of  God.  Though  we  shall  see  in  the  next 
chapter  much  that  is  shocldug  to  our  ideas,  there  will  be 
nothing  so  utterly  absurd  as  that  the  Son,  who  was  co- 
eternal  with  his  Father,  and  begotten  before  all  worlds, 
had  two  virgins  for  his  ancestors,  one  of  whom  preceded 
the  other ! 

other.  To  the  Pliilosoplier,  there  is  something  fascinating  in  the  inquiry,  whether 
Astronomy  was  the  father  or  the  child  of  Divination,  and  whether  sages  were  not 
ohliged  to  "  humhug  the  pnhlic  and  XDocket  the  fee,"  as  a  means  to  euahle  them  to 
prosecute  pure  science.  "  Vixere  fortes  ante  Agamemnona  ; "  and  we  can  recognise 
in  the  past  the  existence  of  intellects  as  powerful,  and  knowledge  as  extensive  in 
many  subjects,  as  is  to  be  found  to-day.  There  was  certainly  as  much  false  science 
then  as  there  is  now.  As  it  would  be  difficult  for  a  modern  writer  to  give  an 
account  of  all  the  current  forms  of  "fortune-telling,"  so  it  woiild  he  hard  for  any 
one  to  describe  those  of  antiquity.  On  a  futui'e  occasion,  I  may  perhaps  be  able  to 
give  some  account  of  ancient  oracles  ;  but  in  the  present  volume,  they  will  only 
receive  occasional  notice.  Amongst  the  many  hundred  names  which  I  have  examined, 
very  few  have  any  apparent  connexion  with  astrology,  and  a  moderate  number  only 
with  astronomy.  I  have  thought  it  better,  therefore,  to  postpone  any  lengthened 
notice  of  these  subjects  to  a  future  period. 


CHAPTER    VII. 

The  Gods  of  Babylonia  aucl  Assyria  ariauged  iu  triads,  to  wliicli  triad  a  female  is 
added.  Ideas  associated  with  triads.  Asshur  —  his  various  titles  and  names  — 
the  same  as  On,  or  Mahadeva.  Ann  —  a  God,  resembles  Diana,  is  food  — his 
relation  to  Asshur — his  titles.  Hea  or  Hoa  —  his  titles — he  is  water  per- 
sonified—  his  relation  to  Asshur  and  Ann.  Ideas  of  water — its  influence  in 
creation.  The  Phallic  element  in  Egyptian  worship.  The  origin  of  the  triad 
in  India  and  Babylonia  —  Moses,  Aaron,  Hur,  and  Miriam  —  peculiarity  in  the 
history  of  the  latter.  The  modern  Trinity  —  amongst  Protestants  and  Papists. 
The  second  Assyrian  triad,  Shamas,  Aer,  and  Hur.  The  Sun  —  The  moon  — 
The  Heavens  —  Vul.  The  names  of  Moses,  Aaron,  and  Hur  almost  identical 
^vith  the  second  Assyrian  triad.  No  names  of  Egyptian  origin  to  be  found 
amongst  the  Jews  iu  Moses'  time. 

There  is  so  much  difficulty  in  finding  "  who  was  who," 
and  "who  was  what,"  in  these  ancient  mythologies,  that 
we  must  content  ourselves  with  a  meagre  description,  and 
a  very  halting  or  inconsecutive  statement.  I  learn  from 
Rawlinson  that  there  were  two  triads  of  divinities,  with  each 
of  which  was  associated  a  female.  The  first,  or  most  sacred 
trinity,  -  and  I  use  the  word  intentionally,  to  signify,  as  it 
does  with  us,  three  persons  and  one  God,^  —  consisted  of 
Asshur, —  whose  other  names  were  II,  Ilos,  Ha,  B>]X,  BoAa^>]v, 
and  Ra,  —  Ami,  and  Hea  or  Hoa.     Beltis  was  the  Goddess 

1  It  is  a  curious  subject  of  speculation  to  inquire  how  far  the  triune  character 
of  the  male  emblem  of  creation  has  influenced  the  introduction  of  the  number  three 
into  theological  systems.  The  Hindoos  have  a  triad  of  gods,  and  another  of 
goddesses.  The  Babylonians  had  a  double  triad  of  males,  and  a  double  triad  of 
females  ;  and  the  Kaljbalists  had  a  triple  triad,  each  containing  a  masculine  and 
feminine  element,  and  a  third  proceeding  from  the  union  of  the  two.  They  are 
thus  described .  —  "  When  the  Holy  Aged,  the  concealed  of  all  concealed,  assumed 
a  form,  he  produced  everything  in  the  form  of  male  and  female,  as  the  things 
could  not  continue  iu  any  other  form.  Hence  "Wisdom,  which  is  the  beginning  of 
development,  when  it  proceeded  from  the  Holy  Aged,  emanated  iu  male  and  female, 
for  Wisdom  expanded  and  Intelligence  proceeded  from  it,  and  thus  obtaine     male 


77 

associated  with  them.  These  four  together  made  up  Arha, 
or  Arha-il,  the  four  great  Gods,  the  quadriLateral,  the 
perfect  creator.  Let  us  study  their  names  as  best  we  may. 
Asshur  is  spelled  alternately  with  one  s  or  two,  and  in 
the  Samaritan  text  of  Genesis  it  is  written  Astun.  "  He 
is  the  King  of  all  the  Gods,  and  the  Father  of  the 
Gods,"  Sometimes  he  is  called  KM.  In  inscriptions  he 
is  constantly  associated  with  A^ji  and  Nercjal,  and  "he 
defeats  enemies  by  his  arrows."  If  we  turn  to  the  Hebrew, 
we  find  a  word  ii^eWed.  ^^'^,  Ashar,  which  signifies  "to  be 
straight,  upright,  erect,  firm ; "  "to  prosper,"  "  to  guide," 
&c.  ;  and  a  name  derived  from  this  root  is  given  to  a 
grandchild  of  the  Chalda3an  Rebecca,  son  of  the  Syrian 
Zilpah. 

Again,  we  find  that  the  word  Astun  is  very  similar 
to  ^^:^,  asheth  +  On,  and  ^^,  is  another  form  for  ^^^, 
or  ishah.  Variously  pointed,  the  word  signifies  "to  prop" 
or  "sustain,"  "fire,"  "a  sacrifice,"  "' a  woman  ; "  and  Nip, 
koa,  means  "'to  cover,"  as  does  a  camel  its  mate,  and  also 
"  a  stallion,"  and  "  a  prince,"  — a  metaphor  of  frequent  use 
amongst  the  Hebrews  and  the  Arabs  ;  i.  e.,  princes  were 
assumed  to  be  powerful  in  "  manliness  "  as  well  as  "  state." 

and  female;  viz.,  Wisdom  the  father,  aud  lutelligeuce  tlie  mother,  from  whose 
union  the  other  jjairs  of  the  SepUroth  successively  emanated."  "  These  two 
opposite  potencies,  viz..  Wisdom  and  lutelligeuce,  are  joined  together  hy  the  first 
potency,  the  Crown,  thus  yielding  the  first  triad  of  the  Sepldroth." 

''  From  the  junction  of  the  foregoing  opposites,  emanated  again  the  masculine 
or  active  potency,  denominated  il/t';r(/,  or  I,oi>e,  also  called  Greatness —ih.&  foiu-th 
Sephira,  which  among  the  divine  names  is  represented  by  El.  From  this,  again, 
emanated  the  feminine  or  passive  potency  Justice,  also  called  Judicial  Poiver— 
the  fifth  SejyJum,  which  is  represented  hy  the  dinne  name  Eloha,  and  amongst  the 
angels  hy  Seraphim  ;  and  from  this,  again,  the  uniting  potency  Beauty,  or  Mild- 
ness— the  sixth  Sephira,  represented  by  the  divine  name  Elohim,  .  .  .  and 
thus  the  second  trinity  of  the  Sephiroth  is  obtained." 

"  The  medium  of  union  of  the  second  trinity,  i.  e.,  Beauty,  the  sixth  Sephira. 
beamed  forth  the  masculine  or  active  potency.  Firmness  —  the  seventh  Sepliira, 
corresponding  to  the  divine  name  Jeliovali-Sahaoth ;  aud  this,  again,  pave  rise  to 
the  feminine  or  passive  potency,  Splendour — the  eighth  Sephira,  to  which  answers 
the  divine  name  Elohini-Sabaoth  ;  aud  fi-om  it,  again,  emanated  the  Fmindation, 


78 

Amongst  the  neighbouring  nations  of  the  Jews,  the 
worship  of  '^'P'^,  Ashcrali  was  common,  and,  at  times, 
it  obtained  even  amongst  the  Jews  themselves.  Putting  ail 
these  facts  together,  I  conclude  that  Asshur  was  the  same 

or  the  Basis  — i]ie  niutli  Scpliira,  represented  by  tlie  divine  El-Cliai,  and 
amongst  the  Angelic  hosts  by  Ishim,  which  is  the  nuitiug  point  between  these  two 
opposites  ;  thus  yiekliug  the  third  trinity  of  Sephiroth.  Prom  the  ninth  Sephira, 
the  Basis  of  all,  emanated  the  tenth,  called  Kingdom,  and  Schechinah,  which  is 
represented  by  the  divine  name  Adonai.  and  amongst  the  Angelic  hosts  by 
Cherubim.  In  the  arrangement  of  this  trinity  of  triads,  so  as  to  produce  what 
is  called  the  Kabbalistic  Tree,  denominated  the  Tree  of  Life,  the  first  tiiad  is 
placed  above,  the  second  and  the  third  are  ijlaced  below,  in  such  a  manner  that  the 
three  masculine  Sepliiroth  are  on  the  right,  the  three  feminine  are  on  the  left, 
while  the  four  uniting  Sepliiroth  occupy  the  centre,  as  shown  in  the  following 
diagrams : — 

Figure  3. 


Abridged  from   1'hc  Kabbalah,   by   C.  D.   Ginsbnrg,  LL.  D.,  pp.  180;  Longmans, 
1860.     The  above  figure  recals  to  the  antiquarian  that  a  figiire   like  the  following 


79 


as   the    Mabadeva    of    the   Hindoo   theology i.  e.,    The 

PhaUus.' 

(Fig.  4)  lias  been  fonucl  in  Carthage  ;  and  another,  of  -wliich  the  next  figure  (Fig.  5) 
is  a/rtC  simile,  on  an  ancient  sculpturecl  stone  in  Scotland. 

Figure  4.  Figure  5. 


2  Since  writing  the  above,  I  have  met  with  the  following  observations  from  the 
pen  of  Dr.  Giusburg,  in  Kitto's  C'lldopcedia,  which  confirm  my  views  on  certain 
points  in  a  very  decided  manner.  When  writing  upon  Oaths,  he  says,  "  Another 
primitive  custom  whicli  obtained  in  the  patriarchial  age  was,  that  the  one  who  tool: 
the  oath  'jrat  his  hand  under  the  thigh  '  of  the  adjurer  (Gen.  xsiv.  2,  xlvii.  29). 
This  practice  evidently  arose  from  the  fact  that  the  (/enital  memher  —  which  is  meant 
by  r,he  euphemic  expression  thigh  (-[t) — was  regarded  as  the  most  sacred  part 
of  the  body,  being  the  symbol  of  union  in  the  teudo)'est  relation  of  matrimonial  life, 
and  the  seat  whence  all  issue  proceeds,  and  the  perpetuity  so  much  coveted  by  the 
ancients.  (Compare  the  phrase  -jT  'SSr,  Gen.  xlvi.  2G,  Exod.  i.  5,  Judg.  viii.  30.) 
Hence  this  creative  organ  became  the  symbol  of  the  Creator,  and  the  object  of 
worship  among  all  nations  of  anticjnity  (compare  Ezek.  xvi.  17  ;  St.  Jerome,  Com- 
mentary in  Hos.  iv.,  &c.) ;  and  it  is  for  this  reason  that  God  claimed  it  as  the  sign 
of  the  covenant  between  himself  and  his  chosen  people  in  the  rite  of  circumcision. 
Nothing  therefore  could  render  the  oath  more  solemn  in  those  days  than  touching 
the  symbol  of  creation,  the  sign  of  the  covenant,  and  the  source  of  that  issue  who 
may  at  any  future  period  avenge  the  breaking  of  a  compact  made  with  theii- 
progenitor." 

From  this  we  learn  that  Abraham,  himself  a  Chaldee,  had  reverence  for  the 
Phallus,  as  an  emblem  of  the  Creator ;  and  we  infer  that  the  same  faith  existed 
in  Damascus,  to  which  his  steward,  who  took  the  oath,  belonged.    Thus  we  have 


80 

Whilst  attending  hospital  practice  in  London,  I  heard 
a  poor  Irishman  apostrojihise  his  diseased  organ  as  "  You 
father  of  thousands ;  "  and  in  the  same  sense  Asshur  is  the 
Father  of  the  Gods.  I  find  that  a  corresponding  part  in 
the  female  is  currently  called  "  The  mother  of  all  Saints." 

The  idea  thus  put  forward  would  be  simply  too  coarse 
for  the  common  people  to  be  allowed  to  understand  it. 
There  can,  therefore,  be  no  doubt  that,  in  Ohaldsea,  as  it  is 
to  this  day  in  Hindostan,  the  doctrine  was  veiled,  and  the 
emblem  religiously  kept  secret  in  the  penetralia  of  Temples, 
to  which  few,  if  any,  except  the  Priest  had  access. 

It  will  be  seen  that  Asshur  is  only  another  name 
for  On. 

Of  Ea,  II,'  El,  Ilos,  Helos,  Bil,  Baal,  Al,  Allah,  Elohim, 
I  cp.nnot  get  any  farther  information  than  that  they  were 
names  given  to  the  sun,  as  the  representative  of  the  Creator, 
who  was  spoken  of  reverentially  as  my  Lord,  the  Lord,  &c., 
the  King,   &c.* 

The  number  of  words,  into  the  composition  of  which  one 
or  more  of  these  words  enter,  is  enormous.     The  following 


eviileuce  that  the  symbol  was  recognised  by  the  okl  inhabitants  of  Babylonia,  by  the 
Syrians,  and  by  the  father  of  the  Jewish  iDeople ;  profane  history  tells  us  of  Phallic 
worship  in  Phoenicia,  and  that  the  Syrians  learned  circumcision  from  the  Egyptians. 
Comp.  Herodotus,  ii.  10-i. 

With  such  strong  corroborative  evidence  as  the  preceding  quotation  supplies,  I 
feel  little  doubt  respecting  the  truth  of  my  other  deductions.  If  the  organ  was 
reverenced  at  all,  every  thing  connected  with  it  would  receive  attention.  Its 
condition  would  be  considered  as  a  gauge  of  the  amount  of  favour  in  which  the 
individual  was  held  by  the  Almighty,  and  everything  which  seemed  to  increase  its 
prosperity  would  receive  honour,  esteem,  or  reverence. 

My  impression  is  very  strong  that  the  "  strange  gods  ''  mentioned  by  Jacob 
(Gen.  XXXV.  2)  were  images  of  a  feminine  character,  and  that  the  Canaanites 
generally  were  more  inclined  to  adore  the  female  than  the  male  symbol ;  but  it 
would  be  unprofitable  to  pursue  the  subject  further  in  this  place. 

s  I  fiud  a  Sanscrit  word,  Hil,  which  means  "to  express  amorous  inclination,  to 
dally."  Though  the  word  tallies  with  my  ideas,  I  dare  not  trust  myself  to  accept  it 
as  an  etymon.  An  "  Asher  "  cei-taiuly  can  be  said  to  express  amorous  iucliuation, 
but  I  distrust  the  Sanscrit  generally  to  explain  the  Chaldee. 

■•  See  AccHO,  &c.,  in  the  Vocabirlary. 


81 

fire  derivations  of  Ra  or  Ee.  The  Greek  Rhea,  'Pea ;  in 
Latin  rex,  regis,  and  the  feminine  ^rgina  {ps  ywri)  ;  Italian, 
re  ;  French,  rol ,-  English,  roi/al.  We  have  it  as  a  com- 
pound with  cl  in  the  word  Gabriel,  rcale,  and  I  think 
in  such  English  names  as  Ell-evay.^  Having  already 
identified  On  with  the  Sun  and  its  phallic  emblem,  we 
shall  have  now  no  difficulty  in  identifying  II,  El,  Ra, 
Bel,  &c.,  with  Asher,  with  the  Sun,  and  with  God. 
No  sensible  man  can  imagine  that  any  one  ever  mistook 
a  part  of  the  body  for  the  Being  who  made  all  things. 
Such  an  idea  would  be  as  absurd  as  to  say  that  women 
adore  a  plain  gold  ring.  Yet  the  thoughtful  can  readily 
see  how  much  of  good  or  evil  might  lurk  under  the  sign. 
I  speak  as  a  philosophic  student  of  natural  history,  when 
I  say  that  there  is  no  chapter  throughout  all  the  book  of 
creation  more  replete  with  the  w^onderful  than  that  which 
treats  of  the  renovation  of  life.  The  formation  of  a  new 
being  out  of  old  matter  is  quite  sufficient  to  arrest  our 
thoughts.  Hence  we  are  not  at  all  surprised  that  it  should 
be  taken  as  a  type  or  symbol  of  creation. 

The  second  God  in  the  triad  is  called  Ami,  but  historians 
have  found  great  difficulty  in  arriving  at  definite  notions 
about  him.  Whatever  may  have  been  his  nature,  his  name 
was,  at  any  rate,  a  popular  one.  Anna  was  one  of  the 
names  of  Dido,  and  Eawlinson  quotes  the  names  of 
'AvvyjhjTog,  ^n;2<?dotus  ="  given  by  Anna,"  and  'Avoj/Spsr, 
Anohret,  signifying  "beloved  by  Anna,"  as  the  name 
of  a  Phoenician  nymi^h."  ^Jiodaphus,  'Ava)^a<^o§,  and  Ane- 
m-entus,  'Avyjixevto;,  are  mentioned  by  Berosus  as  Chald£ean 
kings.  Hannah  ('""^C),  which  seems  to  be  the  same  word, 
only  with   the   rough  Hebrew   aspirate,  is  the  name  given 

5  Gnl,  Gal,  or  Gil  is  another  name  for  the  Suu,  and  ue  have  the  word 
Gil-ray  amongst  us. 

<>  We  still  have  current  amongst  us  the  name  Anna,  and  its  various  forms,  as  a 
Christian  appellative,  and  Brett  as  a  surname. 


82 

to  the  mother  of  Samuel;  whilst  Anna,  a  prophetess,  the 
daughter  of  Phanuel  (or  the  shining  sun),  and  of  the  trihe 
of  Ashei',^  welcomes  our  Saviour  in  the  temple,  and  testifies 
of  His  mission.  In  Assyria  there  was,  in  Warka,  a  great 
temple,  the  oldest  in  the  country,  called  Bit-anu  ;  and  in 
Palestine,  Beih.-amj  was  a  place  to  which  our  Saviour  was 
partial. 

Annas  was  the  name  of  the  High  Priest  before  whom, 
our  Saviour  Avas  arraigned  ;  and  ^ manias  was  the  cognomen 
of  him  who  first  welcomed  Saul  as  a  brother  Christian. 
Anali  was  the  father  of  one  of  Esau's  wives  ;  Haniel  was 
a  chief,  and  hero  of  the  tribe  of  Asher.  We  find  the 
word,  in  combination  with  other  sacred  names,  as  in  Anah, 
Anael,  Aoiairih,  ^^a-mmelech,  .4;irtniah ;  and  again  as  in 
Bnsanna  and  Johanna,  Isanna  and  SusifMic;.  In  the 
Carthaginian  colony,  we  meet  with  Hamio  and  Rannihal, 
which  is  amongst  us  Hrninihol  and  Honcijhall.  An'ais  was 
a  son  of  Apollo,  into  whose  history  I  need  not  enter  ;  and 
^neas  was  a  son  of  Venus. 

But  though  the  name  was  so  popular,  no  direct  clue  to 
its  meaning  has  yet  been  given.  Pv,awlinson  says  that  Anu, 
or  Anna,  signifies  The  God;  but  this  will  hardly  satisfy  the 
etymologist,  when  he  finds  the  name  Anann  in  Egypt,  Anna 
Perenna  in  Eome,  and  Anna  Poorna  in  Hindostau ;  since  it 
is  certain  that  Anna  Avas  not  The  God  in  all  those  places. 

I  do  not  find  in  the  Hebrew  any  word  which  satisfies 
me  as  being  explanatory  of  the  name,  since  ''^>',  anl,  is  a 
ship,  -l^-',  ami,  is  ivc,  and  ^-3^*,  anna,  signifies  I  pray. 
Remembering  that  there  is  evidence  of  Aryan  influence  on 
the  early  settlers  in  Chalda3a,  we  turn  to  the  Sanscrit 
dictionary,    and    find    that    anna    means    food ;    we    then 

■?  The  inentiou  of  the  tiihe  of  Asher,  oi-  Aser,  here  is  very  remarljable.  There 
is  uo  evidence,  if  I  recollect  rightly,  either  that  any  of  the  ten  tribes  taken  away 
into  Assyria  ever  retnrued  to  Palestine,  or  that  they  became  reconciled  to  the  tribe 
of  Judali. 


83 

inquire  into  the  ideas  connected  with  Anna  Perenna,  and 
her  counterpart  in  India,  and,  finding  that  hoth  are 
Goddesses  of  Plenty,  and  that  their  festivals  are  specially 
marked  by  eating  and  drinking,  we  conclude  that  our 
etymology  is  tenable.  We  are  confirmed  in  this  conclusion 
by  reading  the  account  of  the  Indian  Goddess  BhuYani,  who 
appears  to  have  been  the  prototype  of  the  Greek  Diana 
of  the  Ephesians.  Both  the  Hindoo  and  the  Greek  God- 
desses are  respectively  represented  with  innumerable  breasts, 
typifying  the  abundance  of  food  prepared  for  their  children. 

At  this  period  of  my  enquiry,  the  thought  suggests 
itself  to  me  that  Anna  must  have  some  sort  of  mj-thical 
relationship  to  Asher,  "  The  erect  one,"  and  I  am  reminded 
of  the  classical  aphorism,  "  Sine  Cerere  et  Baccho  frige^ 
Venus,"  i.  c,  that  food  and  wine  favour  love,  union,  and 
creation. 

But  there  is  still  another  idea  wraj^ped  up  in  Auu  and 
Hoa,  an  idea  which  has  probably  been  adopted  prior  to  that 
oi  food,  namely,  that  the  cognomen  Anu  has  been  given  to 
the  right  testis,  whilst  that  of  Hoa  has  been  given  to  the 
left.  If  Asshur  represents  the  Phallus,  it  is  natural  that 
bis  appendages  should  be  deified  with  him.  The  idea  thus 
broached  receives  confirmation  when  we  examine  the  opi- 
nions which  obtained  in  ancient  times  respecting  the  power 
of  the  right  side  of  the  body  and  compare  them  with  the 
titles  given  to  Anu.  It  is  believed  that  the  right 
testicle  produced  the  masculine  seed,  and  that  when  males 
were  begotten,  they  were  developed  in  the  right  side  of 
the  womb.  Benjamin  signifies  "son  of  my  right  side," 
and  the  name  seems  to  attest  the  existence  of  the  notion 
referred  to  in  the  mind  of  his  father.  The  name  Benoni 
'•^i'^  1|,  given  to  the  same  indivdual  by  his  mother,  may 
mean  literally,  either  "Sou  of  Anu"  or  "Son  of  ray 
On."     The  male,  or  active  principle,  Avas  typified  by  the  idea 


84 

of  "solidity"  and  "  firmuess  "  ;  the  female,  or  passive  prin- 
ciple, by  "  water,"  "fluidity,"  or  "softness."  It  is,  then, 
a  2Jriori,  probable  that  Ann  was  the  name  assigned  to  the 
testis  on  the  right  side.  Now,  any  one  who  will  look  at 
himself,  or  at  a  correctly-designed  statue  Hke  the  Apollo 
Belvidere,  will  see  that  the  right  "  egg  "  hangs  on  a  lower 
level  than  the  left ;  for  which  there  is  a  physiological  reason. 
If  our  surmise  be  true,  we  shall  expect  to  find  that  some 
of  Ann's  titles  express  this  fact,  while  others  show  his 
simple  function  of  producing  seed.  We  therefore  think 
that  the  reader  will  allow  the  titles  "'  King  of  the  lower 
world,"  "  Ruler  of  the  far  off  city,"  to  be  of  the  former 
order.  To  these  titles  we  subjoin  Eawlinson's  remark:^  "A 
very  extensive  class  of  synonyms,  however,  extending  to 
about  twenty  names,  which  are  found  on  the  tablets,  are 
quite  unintelligible,  except  on  the  supposition  that  they 
refer  to  the  infernal  regions."  As,  however,  "  infernal 
regions,"  such  as  we  now  believe  in,  were  not  then  known, 
we  consider  it  to  be  more  probable  that  the  epithets  have 
reference  to  the  anatomical  fact,  rather  than  to  the  mythic 
Hades.  Of  the  second  order  of  titles  are  "The  Original 
Chief,"  "  Father  of  the  Gods,"  "  The  Old  Anu,"  &c.,  all  of 
which  indicate  the  belief  that  Anu  prepared  the  material  of 
which  Asher  made  use.  The  one  is  comparatively  useless 
without  the  other,  but  of  the  two  Anu  might  claim  pre- 
cedence, inasmuch  as  he  Avho  makes  money  must  be 
antecedent  to  him  who  spends  it.® 


8  Herodotus,  vol.  i.,  page  -18G, 

9  The  idea  aliove  enunciatecT  rscciyes  nuexpectecl  coufirmatiou  from  a  contem- 
plation of  the  Kabbalistic  diagrams,  given  on  page  78.  In  those  Tve  see  that  all 
the  male  ]iotenoies  are  placed  upon  the  right  side  of  the  fignre,  and  the  feminine 
npnn  the  left,  whilst  the  whole  of  tliem  are  attached  to  the  upright  central  stem  - 
the  crown  of  heanty,  and  the  foundation  of  the  kingdom.  When  there  arc  so  many 
corrohorative  evidences  respecting  the  nature  of  the  ancient  ideas  about  the 
creation,  it  would  be  unpardonable  to  pass  them  by  as  idle  stories,  or  as  the  fitful 
fancies  of  a  modern  bookworm. 


85 

We  have  seen  that  the  second  of  the  triad  was  in  one 
resjDect  equivalent  to  Ceres  ;  let  us  now  examine  whether  the 
third  does  not  in  some  degree  correspond  to  Bacchus.  The 
third  divinit)^  in  the  triad,  EaAvlinson  states,  was  probahly 
named  Hea  or  Hoa,  and  he  considers  that  this  deity  cor- 
responds to  Neptune.  He  is  the  presiding  deity  of  the  great 
deep,  "Euler  of  the  Abyss,"  and  "King  of  Pavers."  He 
also  regulates  the  Aqueducts,  and  waters  generally. 

There  is  something  to  be  noticed  in  connection  with 
water,  which  has  never  hitherto  been  observed  in  discussions 
on  the  part  which  it  plays  in  cosmogony.  We  find  in  the 
Sacred  Writings  that  "  darkness  was  upon  the  face  of  the 
deep,  and  the  Spirit  of  God  moved  upon  (or  brooded  over) 
the  face  of  the  waters^  The  Hindoo  legend  is  substantially 
the  same.  Berosus  tells  us  that  the  Chaldee  belief  was,  that 
"  There  was  a  time  in  which  there  existed  nothing  but  dark- 
ness and  an  abyss  of  waters,  wherein  resided  most  hideous 
beings,  which  were  produced  of  a  twofold  principle.""  San- 
choniathon  first  speaks  of  a  chaos  which  embraced  the  wind, 
"and  brought  forth  mot,  which  some  call  Ilus  (mud),  but 
others  the  putrefaction  of  a  watery  mixture,  and  from  this 
sprung  all  the  seed  of  the  creation  and  the  generation  of  the 
universe."  The  Hindoos  consider  that  water  is  sacred  ; 
and  in  one  of  their  prayers  the  fluid  is  invoked  thus  : — 
"  Waters,  mothers  of  worlds,  purify  us  !  "  ^" 

Again,  the  Ancient  Egyptians,  and  the  Jewish  people  to 
the  present  day,  have  the  custom  of  pouring  out  all  the 
water  contained  in  any  vessel  in  a  bouse  where  a  death  has 
taken  place,  under  the  idea  that  as  the  living  being  comes 
by  water  so  does  it  make  its  exit  through  water.  Hence  to 
drink,  or  to  use  in  any  way,  a  fluid  which  contains  the  life 

10  Coij's  Ancient  Fragments,  p.  23.        ii  Ihid.,  page  1. 

12  Colebrooke,  On  the  Beligion  of  the  Hindoos;  page  86.  New  Edition. 
Williams  and  Norgate,  London,  1808,  8vo.  pp.  325. 


86 

of  a  human  being,  would  be  a  foul  offence.  We  are  all 
familiar  with  the  use  of  Avater  in  our  own  sacred  rites,  in 
which  it  typifies  a  new  birth,  as  is  proved  by  the  expression, 
"born  of  water."  Amongst  all  nations  water  has  over  been 
used  as  a  symbol  of  regeneration.  In  Assyrian  theology, 
Hea  or  Hoa  is  associated  with  Hfe  and  with  water,  and 
his  name  equally  signifies  the  serpent."  There  is,  I  think, 
no  reasonable  doubt  that  Avater  plays  a  multifarious  part  in 
mythology.  As  it  falls  from  heaven  into  the  earth,  and  is 
the  main  cause  of  the  growth  of  plants,  it  is  considered 
as  the  seed  of  the  Gods,  and  as  such  especially  holy. 

The  most  important  part  of  the  myth  which  water  is 
made  to  veil  is,  I  think,  the  physiological  fact  that  every 
human  being  is  living,  during  its  intra-uterine  life,  sus- 
pended therein.  Almost  as  soon  as  the  embryo  is  formed, 
the  "  amnios "  secretes  a  fluid  in  which  the  fostus  floats 
loosely,  and  in  the  midst  of  that  liquid  it  continues  until 
it  has  arrived  at  maturity.  When  birth  begins,  a  gush  of 
aqueous  matter  is  the  first  symbol  of  the  imminent  approach 
of  the  infant ;  and  when  it  has  emerged  into  life,  a  second 
gush  of  water  follows  it.  As  the  Priest  took  the  place  of  the 
Physician  in  days  gone  b3^,  he  must  have  been  cognizant 
of  this.  Knowing  the  constant  occurrence  of  this  phenome- 
non, and  believing  that  Grod  worked  in  creation  on  high  as 
He  did  amongst  men  on  earth ;  considering,  moreover,  that 
man  was  made  in  the  likeness  of  the  Creator  —  an  idea 
which  we  recognise  in  the  verse,  "  So  God  created  man  in 
His  own  image,  in  the  image  of  God  created  He  him,  male 
and  female  {■perforantem  et  i)crforatmn)  created  He  them  " 
(Gen.  i.  27)  ;  and  that  everything  which  told  of  His  work 
here  would  be  a  clue  to  it  in  creation,  the  Priest  dressed 
up  the   phenomena   of  conception,   growth,    and   parturition 

i-*  See  Eve,  in  the  Vocabularj-. 


87 

in    mystic    garments,    and    deified    the    representatives    of 
reproduction. 

When  once  the  myth  obtained,  it  was  easy  to  interweave 
it  with  others,  so  as  to  form  a  compact  web.  As  the  "  fruit 
of  the  womb "  is  both  solid  and  fluid,  it  was  natural  to 
imagine  that  the  two  male  appendages  had  a  distinct  duty  ; 
that  one  made  the  infant,  the  other  the  water  in  which  it 
lived ;  that  one  generated  male,  and  the  other  female  off- 
spring ;  and  the  inference  was  then  drawn  that  water  must 
be  feminine,  the  emblem  of  the  passive  powers  of  creation. 
The  use  of  water  would  then  become  the  emblem  of  a  new 
birth ;  it  would  represent  the  phenomenon  v/hich  occurs 
when  the  being  first  emerges  into  day. "  The  night,  which 
favours  connubial  intercourse,  and  the  dark  interior  of  the 
womb,  in  which,  for  many  months,  the  new  creature  is 
gradually  framed,  are  represented  by  "darkness  brooding." 
It  was  night  when  the  world  was  formed  out  of  a  chaotic 
mass ;  because  it  was  obscure  when  the  mingling  of  the 
male  and  female  fluids  started  a  nevv  being  into  existence. 
Over  that  tiny  speck  of  life  the  care  of  the  Creator  watched 
for  months  ;  and  its  emerging  as  male  or  female  into  the 
world  of  men  was  the  prototype  of  the  emergence  of  animal 
life  from  the  bosom  of  the  Earth,  or  the  womb  of  Time, 
into  actual  existence. 

To  the  philosopher,  the  mythic  stories  of  the  geneiation 
of  the  world  are  as  clear  as  if  he  had  been  initiated  into 
"  the  mysteries  "  by  the  priests  who  invented  them.  As 
man  cannot  invent  a  cipher  which  another  cannot  read,  so 
no  theologian  can  frame  a  narrative  or  propound  a  dogma 
which  another,  equally  learned,  cannot  fathom. 

It  is  often  a  thankless  task  to  sweep  away  the  cobwebs 
which  enthusiasts  have   mistaken   for  costly   hangings   sur- 

H  See  CuNNi  DiABOLi,  in  the  Vocabulary. 


88 

rounding  a  body  whose  mysterious  awe  no  eye  can  bear  to 
witness.  While  Mokanna  remained  veiled,  the  poetic  fancy 
of  his  votaries  painted  his  visage  to  themselves  as  one  of 
ineffable  lovehness ;  when,  at  rheir  request,  he  drew  his 
veil  aside,  they  started  with  horror  at  his  intense  ugHness, 
and  received  Avith  icy  blood  his  sarcastic  sneer,  "  Ye  would 
be  dupes  and  victims,  and  ye  are."  There  is  many  a 
votary  in  the  world  of  to-day  who  reverences  the  mihinery 
which  veils  a  form  as  repulsive  as  that  of  the  prophet  of 
Khorassan,  and  who  would  prefer  to  hug  the  sham  rather 
than  to  know  the  reality. 

Since  writing  the  above,  I  have  met  with  the  following 
passage:  — "  Velim  equidem  ut  pauca  qure  de  Osiride 
supersunt,  silentio  prtetermittere  mihi  integrum  esset  ;  quin 
vel  officio  meo,  vel  Eeligione  iEgyptiacas  deesse  viderer  : 
Ees  enim  occurrunt  quoe  deformem  turpemque  aspectum 
exhibent,  ac  versantur  in  cogitationibus  qu[e  mentes  castas 
et  incorruptas  ad  obscoena  deflectunt.  Sed  alta  mente 
repostum  habere  debemus,  id  descriminis  intercessisse 
semper  mysteria  inter  ^gyptiaca  atque  Hellenistica,  id 
est  cceterarum  omnium  nationum,  ut  quae  apud  ^gyptiacos 
nativa  sunt  imago  rerum  cum  divinarum,  tiim  naturalium 
a  Grfficis  primum  delude  a  Romanis  ad  lasciviam,  et 
morum  corruptelam  traducta  fuerint.  {Hanc  turpitudinem 
ah  ocuUs  suhmovere  rclif/w  fait.)  Facessunt  igitur  qui 
peni  quem  hie  Osiris  porrectum  prrefert,  flagitia  ilia  qupe 
in  Bacchi,  et  Cereris  sacris  peragebantur  affingerunt. 
^gyptii  enim  quotiescunque  Oslridem  humana  specie 
rejjresentahant,   erectum   penem    ipsi  indchant  ,•  ut  docerent 

Soli  innatam  esse  vim  gignendi  et  alendi 

Videntur  itidem  supra  tripodem  tres  phalli  :  qui  quidem 
Pamyliorum  festa  indicant :  iis  enim  diebus  circumferebatur 
simulacrum  triplici  veretro  instructum  ;  ut  teste  Plutarcho 
constaret  Deum  esse  omnium  principium  :  porro  principium 


89 

vi  propria  geuerancli  multiplicat  id  cujus  est  principiiim. 
Multiplicitas  autem  ternario  nnmero  clesignatur  ut  cum 
dicitur  0  ter  felices  ter  tot  vincula.  Quamqtiam  veteres 
proprie  forsaii  triplici  pene  designare  potueriut  tria  prima 
elementa,"  Sec,  Scc.^'' 

To  this  I  might  add  many  quotations  from  the  writings 
of  E.  Payne  Knight,  but  content  m3''self  with  referring 
the  reader  to  his  Inquiry  into  the  Meaning  of  Symholical 
Language,  and  with  expressing  my  own  conviction  that  the 
origin  of  the  three  emblems  mentioned  above,  and  of  the 
triple  idea  of  the  Creator,  is  to  be  found  in  "fascinum  cum 
testibus  duobus."  Semen  quod  veretrum  emittat  ova  duo 
parant.  Tria  unum  est;  singula,  singulo,  necessaria  sunt 
singulumque  singulis.  Languet  mentula  si  ova  sint  sicca. 
Ova  et  repleta,  sine  Asher  sive  fossore  inutilia  sunt.  After 
this  triad  of  Gods,  and  associated  with  it,  comes  the 
Supreme  Goddess,  but  it  will  be  more  convenient  to  postpone 
a  full  account  of  her  to  the  next  chapter,  as  her  history  is 
too  important  to  be  hurried  over,  or  confounded  with  that 
of  the  Gods. 

I  must,  however,  again  advert  to  the  fact  that  the  Trinity 
is  allied  with  a  feminine  element.  If  the  opinion  expressed 
above  be  true,  that  the  origin  of  the  Chaldee  triad  is  to 
be  found  in  the  phallus  and  its  two  appendages,"'  it  is  clear 
that  the  addition  of  the  female  was  to  indicate  that  union 
of  the  sexes  is  essential  to  creation.  The  thi-ee-fold  Lin- 
gam  and  the  single  Yoni,  the  male  and  female  organs, 
formed  Arba-il,  the  four  great  Gods  =  "pn*  yaix  =  bxniN. 
This  idea  is  corroborated  by  an  examination  of  the  symbolic 
worship  offered  by  the  priests  in  Assyria  and  Babylonia  to 
Ishtar,  the  female  element  in  creation.     One  priest  presents 

15  Explication  de  divers  moimmens  singuliers  qui  out  rapport  a  la  religion 
desplus  aitciens  peiiples,i^a.v  Dom  ilaitiu,  Eeligieux  Beuedictine  de  la  congrep;atiou 
de  St.  Maur,  a  Paris,  1739,  p.  ISO. 

16  See  the  Articles  Apples  aud  Eggs,  in  the  A'ocabnlaij. 


90 

a  pine  cone,  an  emblem  of  the  testis,  with  one  hand,  AA'hilst 
he  holds  in  the  other  hand  a  basket,  to  indicate  the  scrotum ; 
another  priest  projects  the  clenched  hand,  Avith  the  thumb  or 
finger  pointing  to  the  sacred  "grove"  (Fig.  6).    That  portion 


lap  '54.--,  P'l/0, 

mi 


of  the  hand,  amongst  Orientals,  and  some  nations  of  Europe, 
has  always  been  used  as  a  symbol  of  the  male  organ.  Ip3 
hohen,  and  f?^'^  etzhaJi,  had  a  similar  signification  amongst 
the  Hebrews.  Nor  is  it  to  be  altogether  passed  by  without 
notice,  that  the  Pope,  who  has  inherited  so  much  of  the 
ancient  heathen  mythology  and  practice,  still  uses  the  thumb 
and  two  fingers  when  he  pronounces  his  benediction  on  the 
people  —  the  first  representing  "  the  Father,"  and  the  others, 
the  remaining  members  of  the  Trinity. 

An  idea  so  gross  could  not,  however,  be  made  presentable 
in  all  its  bareness ;  it  was,  therefore,  wrapped  up  in  mys- 
teries. Amongst  the  Hindoos,  Brahma,  Vishnu,  and  Siva 
are  spoken  of  as  Creator,  Preserver,  and  Destroyer ;  they 
are  in  one  myth  made  to  proceed  from  Mahadcva,  and  in 
another  they  are  represented  as  identical.  With  them 
comes  Maia,  as  the  Celestial  Virgin,  forming  "the   four." 

In  the  Chaldee  we  do  not  find  a  division  of  the  three  into 
Creator,    Preserver,    and    Destroyer,    but    one    into    Asshur, 


91 

Food,  unci  JJriuk,  and  with  them  is  associated  the  Queen  of 
Heaven.  In  the  Hebrew  wc  find  Moses,  Aaron,  and  Hur, 
joined  with  Miriam  as  the  feminine  element,  thus  making- 
four  leaders  of  the  Jews.  To  the  thoughtful  inquirer  this 
would  he  pregnant  with  meaning  if  it  stood  alone  ;  but  when 
we  find  still  further  that  the  names  we  have  spoken  of  form 
the  second  Assyrian  triad,  Ave  shall  be  still  more  interested. 

Nothing  is  more  conspicuous  throughout  Scripture  than 
the  earnest  desire  of  the  females  for  legitimate  offspring. 
To  be  barren  was  a  reproach,  and  not  to  marry  was  equi- 
valent thereto.  Jephthah's  daughter  associates  with  her 
female  friends  "to  bewail  her  virginity,"  and  modern  theo- 
logians as  well  as  Jews  account  for  this  particular  desire 
by  the  hope  Avhich  each  woman  entertained  that  she  miglit 
become  the  mother  of  the  Messiah.  We  will  not  dwell 
upon  the  reason  thus  assigned,  further  than  to  say  that  it 
is  very  strange  to  find  the  ideas  of  marriage,  and  offspruKj 
■proceeding  from  matrimonial  union,  Avith  the  notion  that 
the  Messiah  Avas  to  be  born  of  a  pure  virgin!  and  yet  the 
idea  is  said  to  have  been  prevalent.  If  the  statement  proves 
anything,  it  ought  to  prove  that  all  the  Hebrew  women 
shunned  marriage,  so  that  they  might  be  more  likely  to  be 
the  mother  of  the  Promised  One.  Be  this  as  it  may,  it 
is  certain  that  marriage  was  desired  by  all  HebroAV  women, 
and  virginity  deplored ;  and  yet  the  sister  of  the  Lawgiver, 
and  of  the  Great  High  Priest,  remained  unmarried  all  her 
life.  This  circumstance  is  of  itself  singular.  It  becomes 
more  signiticant  when  we  examine  her  name,  and  its  re- 
semblance to  that  of  the  Virgin  Mary  :  one  is  Marl,  or 
Mlri  +  am  (the  mother)  ;  the  other  is  Mary,  the  mother 
of  the  Lord." 

This  leads  us  to  consider  the  Trinity  as  it  appears  in 
modern    Europe,    but    specially   in    the    Church   of    Eome. 

"  bee  Mauy,  iu   the  Vocabulary. 


92 

We  have  not  Creator,  Preserver,  Destroyer,  &c.,  but  Father, 
Son^  aud  Spirit ;  to  these  the  Protestant  adds  only  the 
Devil ;  while  the  Eomanist,  true  to  the  ancient  traditions, 
adds  the  Virgin,  the  Mother  of  the  Saviour,  Mary-am. 
Coincidences  such  as  these  operate  strongly  on  the  thought- 
ful mind,  and  urge  it  to  penetrate  through  the  region  of 
doubt,  in  search  of  the  land  of  certainty. 

The  second  Assyrian  (and  I  use  the  name  as  inclusive 
of  Babylonia  or  Chaldfea)  triad  consisted  of  the  Sun,  Moon, 
and  atmosphere,  or  heavens — Shamas,  Aer,  and  Hur. 
The  Sun,  which  was  thought  less  of  than  the  Moon, 
had  a  great  number  of  names,  San  and  Sansi,  Samas  and 
Shamas,  afterwards  Savas  and  Saos ;  and  he  also  had  a 
name  Parra,  which  seems  to  be  an  altered  form  of  the 
Egyptian  Phra,  or  Pira.  These  were  the  names  of  the 
male  Sun.  Ai,  Gula,  and  Anunit  Avere  the  female  names. 
The  Hebrew  word  '^^',  slian'i,  signifies  to  shine,  or  bright, 
whence,  or  from  a  word  of  kindred  meaning  and  signification, 
we  get  the  words  shine,  sheen,  Shinar,  Beihshan,  and 
probably,  the  Irish  words  Slianc  and  MacChcane.  San 
got  the  titles,  "Lord  of  Fire,"  "Light  of  the  Gods," 
"Eegent  of  all  things;  "  he  was  the  motor  power,  inciting 
to  war,  ardour  and  love.  He  had  a  temple  at  Larsa,  or 
Ellasar,  words  which  remind  us  of  the  name  of  Lars 
Porsenna,  which  would  literally  signify  Lars,  the  son  of 
Anna.  The  name  of  Lars  is  still  common  in  Norway; 
Largo  and  Lark  are  in  Scotland ;  and  Ellis,  Ellistou,  and 
Allister,  have  something  in  common  with  Ellasar. 

In  Palestine,  Shemesh  was  substituted  for  Shamas, 
and  the  name  of  Bit-Parra,  the  temple  of  the  Sun,  at 
Larancha,  reappears  as  Bcthaharah  beyond  Jordan,  where 
John  was  baptising  in  later  days.  In  the  same  paragraph 
in  which  Rawlinson  speaks  of  Bit-Parra,  he  tells  us  that 
the  Sun  had  another  temple  at  Sippara,   a  coincidence  we 


93 

shall  refer  to  by  and  by.  With  one  or  other  of  these  titles 
of  the  sun,  under  a  modified  form,  a  number  of  names  are 
compounded. 

The  Moon  M'as  named  Sin  and  Hur.  Hurki,  Hur,  and 
Ur  Avas  the  chief  place  of  his  Avorship,  for  the  Satellite  was 
then  considered  as  being  masculine.  One  of  his  most 
ordinary  titles  was  Belzuna,  often  contracted  into  Belzu ; 
a  word  which  I  cannot  write  without  thinking  of  the  inde- 
fatigable Belsom,  who  toiled  so  hard  to  increase  our  know- 
ledge of  ancient  Egypt. 

Hur,  the  city  of  the  Moon  God,  was  called,  in  a  later 
age,  Kamaxme,  from  Kamar,  an  Arabic  term  for  the  Moon. 
Kama  is,  however,  the  Hindoo  God  of  love,  and  the  con- 
nexion between  the  Moon  and  making  love  is  well  known  : 
"  She  has  been  ever  the  go-between  friend 
Of  all  true  love,  from  beginning  to  end.'' 

We  have  these  names,  Sin  and  Hur,  reproduced  in  the 
wilderness  of  Sin^  and  in  /S'cnuacherib,  in  /S'anballat,  >S'inai, 
Siniva,  and  S'uiiie,  Hor,  Horeh,  Horem,  Hor  Nagidad, 
Hori,  and  Horonaim.  Again  as  U?'  in  Uriah,  Uri]i\h, 
Uriel,  and  Uri,  the  son  of  Hur. 

The  name  for  the  Moon  in  Armenia  was  Klialdi,  which 
has  been  considered  by  some  to  be  the  origin  of  the  word 
Chaldee,  as  signifying  Moon-worshippers.  The  people  of 
Babylonia,  however,  did  not  call  themselves  Chaldees.  (See 
Daniel  ii.  2,  and  elsewhere,  in  which  they  aTe  associated 
with  magicians,  astrologers,  and  sorcerers,  as  if  they  were  a 
class  in  a  nation,  and  not  the  nation  itself.) 

The  third  in  the  second  triad  (I  did  not  refer  to  rank 
or  position)  was  the  Air,  the  heavens,  the  atmosphere, 
the  ffither,  "  space,"  or  the  expanse  around  us.  Rawlinson 
informs  us  that  there  is  singular  difficulty  in  finding  out 
the  true  reading  of  this  deity's  name.  Phul,  Vul  or  Pul, 
Ben,  Iva    or    Eva,  Air    or    Aur,    have    all    been    suggested. 


94 

Vnl  is  equivalent  to  pJupiter  Tonans.  Vnlcnu,  the  fire 
worker,  was  the  Prince  of  the  Power  of  the  Air  ;  as  burner, 
destroyer  of  trees  and  crops,  he  holds  a  flaming  sword ;  he 
makes  storms  and  tempests  ;  yet  he  gives  rain,  and  so  is 
benevolent. 

A  son  of  Ismi  Dagon  was  called  Shamus  Vvl.  He 
reappears,  in  later  times,  as  Deva-il,  the  holy  sun,  the 
Devil,  lord  of  hell-fire,  the  devouring  flame,  the  roaring- 
lion,  Satan  the  adversary,  Azrael  the  angel  of  death.  Once 
he  was  Lord  of  Urea,  then  became  Lord  of  Orcus,  the  dark 
grave,  and  of  "the  storm-swept  Orcades."  It  is  difficult  to 
decide  which  of  all  these  names,  or  whether  more  than 
one,  is  to  be  selected.  Eawlinson  brings  forward  many 
Babylonian  and  Assyrian  proper  names  which  begin  with 
Eva,  and  Ivalt  Lush  is  given  doubtfully  as  a  royal  name. 
Amongst  the  conquests  of  Sennacherib  was  a  town  called 
Ira  by  the  Hebrew  writer,  and  the  Avlm  are  said  to  be 
aborigines  of  Palestine,  being  associated  very  closely  with 
the  Horim  (see  Deut.  ii.  22,  23).  Gesenius  mentions  a 
place  in  Phoenicia  or  Arabia  called  Avatlin.  Ptemembering 
that  the  Hebrev/s  aspirated  Anna  with  their  harsh  guttural, 
Ave  turn  to  '"')?>  ^lava,  and  find  that  it  means  "to  breathe," 
"to  live,"  "to  shew,"  which  reminds  us  of  the  "breath  of 
life,"  and  of  the  Psalmist's  exjn-ession,  "The  heavens  declare 
the  glory  of  God,"  &c.^*  But,  on  the  other  hand,  we  have 
Aer  in  Latin  for  the  heavens,  and  oupuvoc,  ouranos,  in  Greek, 
and  we  have  Aaron  the  brother  of  Hur ;  his  name  is  spelled 
Aharon,  and  Aliar,  "^C^^',  is  described  as  an  unused  and 
uncertain  root,  and  is  evidently  an  ancient  word ;  but  in 
its  place  we  have  Auor,  "iik,  or  Or,  which  signifies  "to  be 
or  to  become  light,"  or  "bright,"  "light,"  "light  of  Hfe ;  " 
and  "1-1K,  Ur,  signifies  much  the  same  thing. 

18  See  Eve,  infru. 


95 

Putting  these  considei-fitions  together,  I  conchTde  that 
the  Atmosphere  has  at  least  two,  and  probably  three  names ; 
V'ul  represents  it  in  its  storniy  aspect,  when  he  appears  as  a 
draped  figure  wielding  a  triple  thunderbolt,  Eva  or  Iva 
represents  the  Air  as  giving  life,  and  Acr  the  brightness 
of  the  sky,  and  the  galaxy  of  stars,  &c.  The  idea  of  this 
trinity  is  poetic,  and  declares  that  God  is  to  be  seen  in  the 
Sun,  in  the  Moon,  and  in  the  vast  space  through  which 
they  move.  We  meet  with  the  same  notion,  differently 
expressed,  amongst  the  Greeks,  viz.,  that  every  thing  is  made 
by  "  fire,  air,  earth,  and  water;  "  i.e.,  that  the  Maker  of  all 
Creation  is  present  in  the  sun,  in  space,  in  the  earth,  and 
in  the  water. 

No  one  who  reads  Psalm  cxxxix.  can  fail  to  see  how  fully 
David  entertained  this  view ;  nor  does  the  sentiment  seem 
out  of  place  in  the  mouth  of  the  warrior.  We  are  told 
that  the  king  was  a  particular  friend  of  Hiram,  ruler  in 
Tyre,  the  centre  of  the  Phoenician  faith.  If  so,  we  may 
well  believe  that  this  monarch  had  thoughts  as  lofty  as  those 
of  David,  though  he  has  left  no  memory  of  his  cogitations. 
The  Sun's  wife,  the  female  of  this  triad,  was  Ai  =  life 
=  ^0,  hal,  or  Giila  or  Anunit  =  the  female  power.  Gida  = 
rabu  =  great.  Compare  'p-ij,  gul,  to  rejoice,  to  move  in  a 
circle.  Giila  is  goddess  of  fecundity  ;  she  presides  over  life, 
is  Mistress  of  Life,  Mistress  of  the  Gods,  presides  over  births 
(Juno  Lucina).  Her  emblem  is  an  eight-rayed  star ;  some- 
times a  six-rayed  one. 

One  of  the  most  curious  points  which  I  have  encountered 
while  studying  this  subject,  is  that  INIoses,  Aaron,  and 
Hur  make  a  triad,  with  Miriam,  the  virgin,  for  a  fourth ; 
and  that  the  names  of  the  three  are  close  copies  of  the 
second  Chaldfean  trinity.  The  Sun  was  Shamas  in  Assyrian, 
or  Shemsi.     He  was  reproduced  amongst  the  Hebrews  as 


96 

Shammah  or  i^'l^,  in  proper  names,  and  SJtcmcsh  or  ^'^-^'^^ 
The  name  of  Moses  is  spelled  "^.''^  or  Moslich  ;"  the  single 
transposition  of  the  first  two  letters  gives  us  n?^"i^.'  Shemmah, 
which  is  allied  to  the  Sliim,  Shem,  Sham,  &c.,  so  frequently 
found  in  the  composition  of  ancient  Jewish  names.  His 
brother  is  Aaron,  or  the  God  Acr  ;  and  Hur,  Avho  assisted 
Aaron  to  hold  up  Moses'  hands  during  the  fight  with 
Amalek,  is  the  Moon."'  (The  name  was  borne  by  a 
Midianite  king,  and  was  not  exclusively  Jewish.) 

Again,  Moses,  who  bears  a  name,  sHghtly  transposed,  of 
the  sun,  marries  for  a  wife  Zipporah;  and  Sippara,  we  find, 
was  a  place  in  Babylonia,  where  there  was  a  very  famous 
temple  to  the  solar  God,  and  whose  present  name  is  Mosaib 
(Rawlinson's  Herod,  vol.  i.,  p.  501.)  Zippor,  it  will  be 
remembered,  was  a  king  of  Moab.  This  coincidence  be- 
comes intensified  when  we  remember  that  the  successor  of 
Moses  was  Joshua,  the  son  of  Nun,  i.e.,  the  Saviour,  the  son 
of  the  Fish.  In  an  inscription  on  one  of  the  Great  Bulls 
in  the  British  Museum,  is  to  be  found,  "  I  am  Sardanapalus, 
the  intelligent  priest,  the  sentient  guide  or  fish ;  "  and  in  a 
note,  Rawlinson  adds,  "  The  use  of  the  same  signs  which 
represent   a   fish,  and  which  with   that  meaning   would   be 

19  It  is  i)i-oLable  that  a  transposition  similar  to  tliis  has  taken  place  in  other 
names.  Wc  find  the  elements  men  in  il/as/(chil,  intellect ;  3IasJi,  a  son  of  Aram 
(Gen.  X.  23).  He  appears  in  1  Ghron.  i.  17  as  Mesliech.  3Iashal  ^vas  a  Levitical 
city ;  it  comhiues  tlie  two  names  of  the  Sun,  Shamas  and  El.  It  was  also  called 
il/jVieal  and  iVishtd.  Meshech.  was  a  son  of  Japheth.  Mcsha,  was  a  geographical 
tract,  and  the  name  of  a  king  of  I\Ioab.  yl/es7(aeh  was  the  Babylonian  name  given 
to  iHslitiel,  the  Hebrew.  Mishn.e\  is  the  son  of  Uzziah,  and  uncle  of  Moses.  Mash, 
which  we  may  read  Mashah,  Mesha,  Misha,  Mosha,  or  Musliah.  Mislial  is  one  of 
the  towns  of  Aslier.  MisJiam  is  a  Benjamite,  son  of  Elpaal.  Jlishma  is  a  sou  of 
Ishmael.  il/is7imanuali  was  one  of  David's  heroes,  il/is/ira  was  one  of  the  families 
of  Kirjath  Jearim.  MusJii  was  a  common  name.  It  is  probable  that  this  form  of 
the  Sun"s  name  is  still  common  amougst  us,  as  Maslia^m  and  Mashitev.  I  abstain 
for  the  present  from  pursuing  the  train  of  thought  wliich  the  apposition  of  some  of 
these  names  suggests. 

20  Sec  Journal  of  the  Royal  Asiatic  Society,  new  series,  vol.  i.,  p.  2.30.  From 
a  remark  there  made,  I  conclude  that  Hur  is  equivalent  to  Sin.  It  will  also  be  seen 
that  Hur  was  a  Phccnician  as  well  as  a  Babylouinn  God. 


97 

pronouncecl  in  Assyrian  as  Nun,  as  titles  of  honour,  is  very 
remarkable,  and  can  only  be  explained  as  a  relic  of  the 
mythical  traditions  of  Hea  and  Cannes. ""^ 

It  astonishes  the  critic  to  find  that  all  the  leaders  of  a 
people,  who  have  been  resident  as  slaves  in  Egypt  for  four 
hundred  years  (as  we  are  told  in  one  part  of  Scripture  that 
they  were),  should  have  cognomens  which  tell  of  Assyrian 
mythology,  and  that  neither  priests,  princes,  nor  any  of 
the  vast  multitude  which  they  lead,  possess  a  name  akin 
to  the  Egyptian  language," — and  he  must  either  wilfully 
blind  his  eyes,  to  avoid  seeing  the  significance  of  the  fact, 
or  he  must  pursue  it  carefully  to  its  logical  conclusion. 
For  the  present  we  pass  it  by,  and  return  to  the  Great 
Mother  of  the  Gods. 

21  Rawlinson's  Herodvtus,  vol.  i.,  p.  494. 

22  This  is  tlie  more  remarkable,  when  we  see  tliat  the  short  cajjtivity  in 
Babylon,  amongst  the   Persians,  altered  the  uomeuelature  materially. 


CHAPTER   VIII. 

labtar,  or  Beltis.  The  Celestial  Virgin  —  lier  names,  titles,  and  statues  — the 
idea  involved  — picture  of  a  mother's  love,  and  a  virgin's  loveliness.  Mary 
and  Molly  — the  nursing  mother- love-philtres  and  amulets.  Nature  of 
symbols  representing  Ishtar— the  Delta,  the  sistrum,  the  grove  — the  nature 
of  the  worship.  Laws  made  by  priests.  Virginity  made  a  sacred  thing,  and 
claimed  in  some  form  by  the  Deity,  or  his  representatives.  The  ancient 
ways  not  always  the  best.  The  dove's  note  and  its  signification.  The  fish, 
its  shape  and  resemblance — "i-x^v^-     Dagou. 

With  tlie  triune  male  deity  we  find  a  single   female  asso- 
ciated.      She  is   called    by    various   names,    and    many   are 


Figurt 


99 

the  epithets  she  bears.  She  is  ''The  Virgin,"  conceiving 
unci  bringing  forth  from  her  own  inherent  power.  Now 
she  is  wife  of  Bel  Nimrod,  now  of  Asshur,  and  now  of 
Nin.  Then  she  is  the  mother  of  all  the  Gods,  the  Lady, 
the  Queen.  Her  names  are  innumerable.  She  is  Multa, 
Mulita,  or  Mylitta,  or  Enuta,  Bilta  or  Bilta  Nipruta,  Ishtar, 
or  the  bright  pure  being ;  sometimes  Ei,  Alitta,  Elissa, 
Beltis,  Ashtoreth,  Astarte,  Saruha  or  Sara,  Nana,  Asurah. 
The  same  great  being  is  recognised  elsewhere  as  Athor,  Dea 
Syria,  Artemis,  Aphrodite,  Tanith,  Tanat,  Rhea,  Demeter, 
Ceres,  Diana,  Minerva,  Juno,  Venus,  Isis,  Gjhele,  Seneb  or 
Seben,  Venus  Urania,  Ge,  Hera.  As  Anaitis  (Fig.  7)  she 
is  "The  mother  of  the  Child"  ;  rejjroduced  again  as  Isis 
and  Horns  (Fig.  8) ;    Devaki  with  Christna   (Figs.  9,  10) ; 


100 

Figiu-e  10, 


^^#^14 


and  Aurora  with  Memnon.  Even  in  ancient  Mexico  the 
Mother  and  Child  were  worshipped.  Again  she  appears 
as  Davldna,  Gula  Shala,  Zirbanit,  Warmita  Laz.  In 
modern  times  she  reappears  as  the  Virgin  Mary  and  her 
Son.  There  were  Ishtar  of  Nineveh  and  Ishtar  of  Arbehi, 
just  as  there  are  now  Marie  de  Loretto  and  Marie  de  la 
Garde. 

She  was  the  Queen  of  fecundity  or  fertility,  Queen  of  the 
lands,  the  beginning  of  heaven  and  earth.  Queen  of  all  the 
Gods,  Goddess  of  war  and  battle,  the  holder  of  the  sceptre, 
the  beginning  of  the  beginning,  the  one  great  Queen,  the 
Queen  of  the  spheres,  the  Virgo  of  the  zodiac,  the  Celestial 
Virgin,  Time,  in  whose  womb  all  things  are  born.  She 
figures  in  many  ways,  and  specially  as  a  nude  woman 
carrying  a  baby  in  her  arms  (Figs.  11,  12,  13) ;  a  group 
which,  if  draped,  would  pass  current  to-day  as  "  the  Virgin 
and  Child  "  in  any  Eoman  Catholic  country. 


101 


From  what  has  abeady  been  said  res^Dectiug  Asshur, 
there  can  be  no  reasonable  doubt  that  the  primary  significa- 
tion of  the  deity  Ishtar  is  the  personification  of  the  female, 
and  of  the  part  she  takes  in  Creation.  Of  her  many  names 
there  is  one  which  seems  to  me  to  be  very  significant  of  her 
attributes,  viz.,  Multa,  Midita,  or  Mijlitta.  I  conceive  this 
to  be  derived  from  some  words  resembling  the  Hebrew  ''V^, 
meal,  "the  place  of  entrance,"  and  ^?,  ta,  "a  chamber."  The 
whole  being  "  a  place  of  entrance  and  a  chamber."  The 
cognomen  Multa,  or  Malta,  signifies,  therefore,  the  spot 
through  which  life  enters  into  the  chamber,  i,  e.,  the  womb, 
and  through  which  the  fruit  matured  within  enters  into  the 
world  as  a  new  being.  The  part  is  made  to  represent  the 
whole,    and   beyond    the    indication    of    sex   we   see   many 


recondite  thoughts,  which  may  he  divided  into  two  heads  — 
woman  as  we  would  wish  her  to  be,  and  woman  as  she  is ; 
or,  perhaps,  it  would  be  preferable  to  speak  of  the  ideal 
and  the  real,  the  mental  and  the  physical. 

I  hope  that  there  are  few  of  my  readers  who  cannot 
remember  a  mother's  love  to  them  in  childhood.  To  her 
all  our  infantile  sorrows  are  told ;  she  is  the  sharer  of  our 
joys,  and  makes  us  happy  by  smiling  on  our  school-day 
triumphs.  If  we  are  ill,  no  bed  is  so  sweet  to  us  as  a 
mother's  arms ;  and  to  those  of  imaginative  temperaments, 
nothing  is  more  dehcious  than  to  be  soothed  to  sleep  by  the 
musical  voice  of  "Mamma."  If,  with  the  impetuosity  of 
youth,  we  have  been  in   mischief,  or   destroyed  accidentally 


103 

some  valued  possession  of  Papa's,  Ave  hasten  to  the  mother, 
to  enlist  her  sympathies,  and  to  avert  the  heavy  blow  which 
would  otherwise  make  our  ears  to  tingle.  Mamma  teaches 
us  our  lessons,  but  we  know  that  we  can  play  tricks  with 
her  and  indulge  escapades,  and  yet  woo  her  into  forgive- 
ness ;  her  nature  is  soft  as  her  flesh,  and  gentle  as  her 
voice  is  pleasant.  The  boy,  proud  of  his  manhood,  may  look 
fierce  and  bluster,  and  defy  the  weak  arm  which  the  woman 
wields,  but  a  silent  tear  brings  the  roysterer  to  her  feet,  and 
with  passionate  kisses  he  woos  back  the  smile  he  chased 
away.  Then,  if  Papa  keeps  his  pockets  too  closely  buttoned 
upon  pennies  and  sixpences,  and  is  obdurate  against  sugges- 
tions of  new  bats  and  balls,  skates,  or  ponies,  whips  or 
dogs,  and  the  like,  it  is  Mamma  who  acts  as  ambassador 
and  tells  the  tale  we  dare  not  utter.  Such  is  the  idea  we 
form  of  women  when  we  are  children.  As  we  emerge  into 
manhood  our  admiration  becomes  kindled  by  reading  of, 
hearing,  and  seeing  those  who  are  the  ornaments  of  their 
sex.  Beauty  of  form  and  loveliness  of  feature  fascinate  our 
boyish  thoughts,  and  in  every  young  damsel  wreathed  in 
smiles  we  think  we  see  an  angel  who  has  visited  earth ; 
furtively,  or  otherwise,  we  offer  flowers  to  her,  as  we  would 
to  a  divinity,  and  to  see  a  bunch  of  violets  we  have  plucked 
adorning  her  belt,  or  a  rose  we  have  laid  in  her  pathway 
picked  up  and  noticed,  thrills  us  with  delight ;  while  a 
glance  at  us,  and  a  smile  to  thank  us  for  our  pains,  make 
us  wild  with  joy,  though  crimson  at  being  caught.  For  such 
a  woman  we  would  gladly  fight,  and  we  revel  with  pleasure 
at  fulfilling  an  order  from  her  when  it  gives  us  trouble. 

After  a  time,  adoration  of  those  older  than  ourselves 
merges  into  admiration  of  some  individual  of  an  age  resem- 
bling our  own.  Around  her  our  fancy  weaves  a  net  of 
roseate  hue,  through  which  we  see  everything,  and  after  a 


104 

courtship  of  longer  or  shorter  dnrfitioii,  we  are,  Ave  think, 
made  supremely  happy,  But  when  she  Avhom  we  wor- 
shipped as  a  hride  has  worn  out  her  wedding  clothes,  and 
the  cares  of  maternity  sit  heavy  on  her  head,  the  angelic 
delusions  vanish,  romance  gives  way  to  reality,  and  the 
matron  sometimes  sighs  for  the  delicious  moments  which 
she  enjoyed  with  him  who  was  her  lover  ere  her  ring  was 
donned,  but  who  is  now  a  cross-grained  fellow,  thinking 
more  of  eating  a  good  dinner  than  of  making  pleasant 
speeches.  The  mature  man  and  the  matron,  then,  can 
both  agree  that  woman  is  most  full  of  charms  and  sweet- 
ness while  she  is  yet  a  virgin,  and  the  beau  ideal  of  a 
female  is  one  who  combines  the  loveliness  of  a  virgin  with 
the  tenderness  of  a  mother.  Some  such  idea  possessed 
Mahomet  when  he  peopled  (for,  in  his  case,  no  good 
Christian  believes  that  Allah  did  it)  his  paradise  with 
houris  of  perpetual  youth  for  the  benefit  of  the  faithful. 

When  Beltis  was  worshipped  by  the  devout  she  was 
regarded  as  a  mother  is  by  a  child ;  and  when  the  Eoman 
Cathohcs  address  themselves  to  Mary  they  do  it  with  the 
same  idea — the  gentle  mother  being  supposed  to  intercede 
with  the  stern  father.  With  us,  in  current  language,  Molly 
frequently  replaces  Mary,  but  I  never  heard,  even  in  the 
fiercest  controversy,  the  Virgin  spoken  of  as  Molly.  If  I 
have  space  to  carry  out  my  intention,  I  shall  show  that  Mary 
is  the  Virgin,  Molly  is  the  fertile  mother.  The  Celestial 
Virgin,  as  the  mother  of  all  the  Gods,  must  in  some  way 
be  designated  as  one  who  can  nourish  a  large  offspring. 
As  women  have  special  parts  for  giving  food  to  their 
children,  it  is  natural  that  a  multiplicity  of  these  should 
stand  for  the  mark  of  abundance  :  it  did  so,  and  there  is 
no  essential  difference  between  Ishtar,  Bhavani,  and  Diana 
of  the  Ephesians.      (Figs.  14  and  15.)     This  is  the  refined 


105 

way  of  looking  at  the  goddess  Ishtar,  or  Mylitta  ;  the  othe 
is  very  different. 

Figure  14.  Figure  15. 


Throughout  the  Eastern  countries  of  Europe  and  in  Asia 
men  have  considered  themselves  to  be  the  lords  of  creation, 


106 


and  looked  upon  women  as  made  for  their  gratification.  It 
was  so  in  Western  Europe  for  a  considerable  period.  The 
pleasure  sought  in  their  society  was  a  purely  sensual  one.  It 
is  difficult  to  believe  that  Solomon,  with  his  three  hundred 
wives  and  seven  hundred  concubines,  could  have  had  one 
intellectual  friend  amongst  them  all.  When  bodily  grati- 
fication is  all  that  is  sought  on  the  one  side,  it  is  natural 
that  it  should  be  cultivated  on  the  other,  and  the  art  of 
pleasing  thus  became  a  science.  It  has  been  the  business 
of  modern  charlatans  to  sell  what  are  called  love  philtres, 
and  I  do  not  doubt  that  the  magicians,  sorcerers,  astrolo- 
gers, and  Chaldteans  did  the  same  in  days  gone  by.  When 
such  persons  exercise  their  art  they  usually  have  recourse 
to  visible  emblems.  But  as  those  emblems  were  generally 
held  both  sacred  and  secret,  we  do  not  know  what  they 
were  in  days  gone  by.  We  may,  however,  divine  their 
nature  by  noticing  the  signs  which  have  come  down  to  us. 
Fin-ure  IG.  '^'^  Symbol  is  more  common  amongst 

the  Assyrian  sculptures  than  a  mystic 
figure,  to  which  the  name  of  grove  has 
been  given.  That  its  nature  has  not 
yet  been  generally  deciphered  I  infer  from 
its  being  used  as  an  ornament  on  the 
back  of  Smith's  Dictionary  of  the  Bible. 
Nor  is  this  to  be  wondered  at,  for  great 
pains  have  been  taken  to  disguise  its 
meaning.  To  the  initiated  every  portion 
of  it  is  plain  ;  to  the  outsider  it  is 
simply  a  mystic  emblem  of  some  very  holy  thing.  (Figs. 
16,  17.) 

But  ere  I  attempt  to  explain  it  I  must  state  the  process 
which  initiated  me  into  its  meaning.  There  is  in  Hindostan 
an  emblem  of  great  sanctity,  which  is  known  as  the  Linga- 
Yoni.      It   consists   of    a    simple   pillar,    in   the   centre   of 


107 


ii    figure    resembling    the    outline    of   a   conical    earring    or 

Figure  17. 


an  olcl-iasliiouecl  wooden  battledore.  (Fig.  18.)  A  conical 
figure,  similar  to  this,  only  supported  by  a  handle,  formed 
the  emblem  of  Isis  ;  but  across  its  open  space  Figure  is 
bars  are  inserted  and  turned  down  on  each 
side,  to  indicate  that  entrance  through  it  is 
effectually  barred.  A  farther  exploration  of 
the  world  of  books  brought  out  the  fact  that, 
in  the  most  celebrated  of  all  the  temples  of 
Venus,  the  sole  image  of  the  Goddess  Avas  a 
conical  black  stone.  As  a  scholar,  I  had 
learned  that  the  Greek  letter  Delta  (A)  is 
expressive  of  the  female  organ  both  in  shape  and  idea. 
The  selection  of  name  and  symbol  was  judicious,  for  the 
word  Daleth  and  Delta  signify  the  door  of  a  house  and  the 
outlet  of  a  river,  while  the  figure  reversed  (v)  represents  the 
fringe  with  which  the  human  Delta  is  overshadowed. 

It  was  not,  however,  the  door  only  wdiich  had  its 
significance  ;  but  the  fig,  the  almond,  the  barleycorn, 
and  the  pomegranate  had  also  a  mystic  meaning.  There 
was  in   Palestine  Beth-Tappuah,  the  temple  of  the  apple  ; 


108 

G-ath  Eimmoii,  or  tlie  wine-press  of  the  pomegrtiuate  ;  and 
Rimmon  was  a  deity  in  Damascus.  To  the  physiologist, 
familiar  with  the  human  body,  it  seems  clear  that  the 
sistrum  of  Isis  and  its  handle,  the  fig  and  its  stem,  represent 
what  is  technically  called  the  uterus  and  the  vagina  in  a 
virgin  state,  while  the  pomegranate  represents  the  teeming 
womb,  full  and  ready  to  bring  forth.  When  I  had  ascer- 
tained that  the  Celestial  Virgin,  the  immaculate  mother  of 
creation,  was  worshipped  amongst  the  Assyrians,  it  was 
natural  to  conceive  that  some  sign  would  be  found  which 
could  be  recognised  as  analogous  to  the  sistrum  of  Isis  and 
the  conical  stone  of  the  Goddess  of  Love. 

The  Grove,  as  it  is  called,  fulfils  all  requirements. 
There  we  have  the  door  as  a  line  in  the  centre,  barred  by 
linked  rings  inserted  into  both  sides  and  into  each  other, 
to  show  that  entrance  is  forbidden.  On  three  sides  is  the 
fringe,  fantastically,  but  I  think  designedly,  tied  up  into 
thirteen  knots,  representing  the  lunar  months,  as  well  as 
the  menstruation  which  affects  the  female  as  those  months 
come  round,  and  which  has  its  name  therefrom.  Above  the 
door,  arranged  as  a  fan  in  shape,  but  marked  by  seven 
divisions,  to  represent  the  planets,  is  to  be  seen  that 
which  is  technically  called  the  clitoris. 

HoAvever  plausible,  I  did  not  dare  to  adopt  the  belief 
fully  until  I  found  that  Ishtar,  under  the  name  of  Luz, 
was  Avife  to  Nergal  and  to  Ninip.  Luz  means  an  almond, 
or  almond-shaped ;  and  those  who  are  familiar  with  blank 
walls,  on  which  our  youth  are  apt  to  draw  objects  offensive 
to  the  general  eye,  will  at  once  perceive  that  Luz  was  the 
consort  appointed  in  nature  for  the  father  of  thousands, 
the  prosperous  Asher.  When  such  emblems  are  used  in 
worship  we  can  readily  understand  that  devotion  Avould  be 
likely  to  cultivate  the  sensual,  rather  than  the  sacred  ideas 
they  involved.     In  India,  I  am  told,  there  are  two  sets  of 


109 

worshippers  ;  one  who  refuse  to  see  anything  grovelling  in 
such  matters,  and  another  who  refuse  to  see  anything  else. 
Doubtless  it  was  so  in  Ur  of  the  Chaldees  ;  we  are  told 
that  it  certainly  was  so  in  Sodom. 

As  a  general  rule  Ave  may  assume  that  priests,  who  make 
or  expound  the  laws  which  they  declare  to  be  from  God,  are 
men,  and,  consequently,  too  often  think  of  the  gratification 
of  the  masculine  half  of  humanity.  The  ancient  and  modern 
Orientals  are  not  exceptions.  They  lay  it  down  as  a  certain 
fact,  that  virginity  is  the  most  precious  of  all  the  possessions 
of  a  woman,  and,  being  so,  it  ought,  in  some  way  or  other, 
to  be  devoted  to  God.  We  need  not  go  into  details  about 
the  manner  in  which  the  sacrifice  was  made ;  but  we  must 
call  attention  to  the  fact,  that  a  Christian  Church  still 
promulgates  the  some  idea  under  a  spiritual  form,  and  that 
the  nunneries  of  Christendom  are  decent  counterparts  of 
those  Oriental  establishments,  where  women  consecrated 
their  bodies  and  themselves  to  fulfil,  as  they  were  taught, 
the  special  duties  of  their  sex,  in  the  name  and  for  the 
glorification  of  their  Deity.  There  was  a  temple  in  Baby- 
lonia, where  every  female  had  to  perform  once  in  her  life 
a  (to  us)  strange  act  of  religion,  viz.,  prostitution  with  a 
stranger  ;  its  name  was  Bit-shagatha,  or  "  The  Temple,  the 
Place  of  Union."  There  are  some  chapters  in  the  history 
of  faiths  and  religions  which  are  scarcely  presentable  now. 
This  is  one  of  them.^ 

We  would  gladly  bury  the  past  in  oblivion  ;  but,  when  we 
are  solicited  on  so  many  sides,  "  stare  super  vias  antiquas,'" 
or  to  adopt  the  opinions  and  practices  of  "  The  Fathers,"  it 
is  well  to  ascertain  what  we  are  invited  to  take  up  ;  and  if, 
as  we  dive  deeper  into  antiquity,  we  rake  up  more  and  more 
of  thick  mud,  it  behoves  us  to  do  as  the  Reformers 
did,  and,  like  them,  sweep  away  from  our  teachings  every- 

1  See  Bit  Shaggathu,  in  the  Vocabnlaiy. 


110 

thing  wliicli  has  an  origin  that  we  dare  not  trace,  or, 
having  traced,  dare  not  speak  of  openl3\ 

There  is  one  point  in  the  history  of  Ishtar,  or  Beltis, 
which  is  pecuHarly  pregnant  with  significance  as  regards 
ancient  rites,  and  another  as  regards  modern,  viz.,  the 
homage  due  to  the  dove,  and  the  veneration  of  tlie  fish. 
Throughout  the  Eoman  and  Grecian  states  the  Dove  was 
sacred  to  Venus.  That  Goddess  had  her  car  drawn  by  them, 
and  every  device  v/as  resorted  to,  in  order  to  introduce  those 
birds  into  pictures,  mosaics,  or  sculptures,  which  had  an 
amorous  design.  Under  the  Mosaic  law,  doves  are  amongst 
the  offerings  prescribed  to  be  made  by  Avomen  under  certain 
circumstances ; "  and  to  the  time  of  our  Saviour  a  traffic  in 
these  birds  was  carried  on  within  the  Holy  Temple.^  This 
could  scarcely  have  been  allowed  by  the  Jews  had  not  the 
dove  been  accounted  sacred. 

Amongst  the  Assyrians  and  Babylonians  the  dove  was 
a  very  sacred  emblem.  The  winged  circle,  which  in  later 
tunes  was  adorned  by  a  man  armed  with  a  bow,  supposed  to 
represent  the  tutelar  Deity,  was  originally  a  dove  with  out- 
spread wings  and  legs,  resembling  thus  the  Roman  letter  X ; 
a  cross  of  peculiar  sanctity,  from  its  connection  Avith  the 
doA'e,  and  one  selected,  we  are  told  by  St.  Peter,  as  being 
appropriate  for  his  crucifixion.  We  have  already  noticed, 
that  the  Hebrew  name  for  the  dove  is  Yonalt,  i^^''^\  and 
shewn  its  close  resemblance  to  the  Hindoo  or  Arj^an  Yoni. 
We  cannot,  however,  associate  directly  the  bird  with  the 
part  signified  by  the  latter. 

In  endeavouring  to  ascertain  the  probable  reason  why 
doves,  rather  than  any  other  birds,  were  selected  as  sacred 
by  the  Assyrian  and  the  Hebrew,  the  Greek  and  the  Roman, 
I  come  to  the  conclusion  that  it  could  not  be  simply  because 
they  were  pre-eminently  loving,  for  the  sparrow  is  infinitely 
more  so  than  the  dove,  "  mi  passer,"  or  "  passerculus,"  being 

-  Comp,  Luke  ii.  24,  aud  Levit.  xii.  6-S.         3  Comp.  Joliu  ii.  14-1(5. 


Ill 

a  cant  name  for  a  Roman  friend,  just  as  a  lively  and 
enthusiastic  man  is  called  "  a  cock  sparrow  "  amongst  our- 
selves ;  whereas  the  doves  are  a  quarrelsome,  rather  than 
an  amiable,  set  of  birds.  While  dissatisfied  with  the  old 
interpretation,  m,y  eye  fell  accidentally  on  the  word  V'P,  Koa, 
in  the  Hebrew  Lexicon ;  and  as  I  pronounced  it  aloud, 
I  recognised  at  once  the  coa  coa  of  the  dove.  Gesenius 
describes  it  as  an  obsolete,  and,  I  presume,  an  ancient 
word,  signifying  "  to  cover  the  female,"  as  a  male  camel 
does.  Turning  to  the  Grreek,  we  find  that  the  word  x6m 
signifies  "to  be  pregnant,"  "to  kiss,"  "to  be  tumid," 
"swell,"  "teem."  In  Latin,  we  have  the  term  "coco,"  of 
which  the  imperative  is  col,  a  word  which,  as  a  substantive, 
assists  us  in  forming  the  name  implying  close  union.  From 
this,  it  is  evident  that  groves  of  trees  were  sacred,  because 
they  were  shelters  for  doves  ;  and  doves  were  sacred,  because 
their  note  invited  all,  throughout  the  vernal  night,  to  mutual 
endearments.  An  explanation  like  this  dissipates  the  charm 
with  which  we  have  clothed  antiquity,  and  it  reads  a  good 
lesson  to  those  whose  aim  is  to  restore  the  past  rather  than 
to  improve  the  present.*  Like  the  Dove,  the  Fish  was 
sacred  to  Ishtar,  and  to  many  of  her  representatives  in 
other  countries.  There  was  Dagon,  a  fish  god  amongst  the 
Phcenicians,  and  Durga,-  a  fish  deity  amongst  the  Hindoos. 
Both  represent  a  full  grown  man  emerging  from  a  fish's 
mouth,  and  both  have  a  signification  akin  to  fche  words  of 
Job,  (xiv.  1)  —  "Man  tliat  is  born  of  a  jro))ian,  is,"  &c. 

In  studying  the  meaning  of  the  fish  as  an  emblem 
sacred  to  Ishtar  and  Venus,  we  first  notice  its  extraordinary 

^  There  seems  to  liave  been  amongst  the  early  Christian  painters  a  frequent 
desire  to  pourtray  the  story  of  Leila  and  the  Swau.  In  the  heathen  designs,  Jupiter 
is  often  represented  as  a  spectator  looking  from  on  high.  These  pictures  have 
been  copied  into  missals  —  Leda  being  replaced  by  a  fully  draped  Mary — the  Swan 
by  the  Dove — and  Jupiter  by  God  the  Father,  or  by  the  Pope  with  a  triple  cro^vn. 
In  a  small  sculpture  over  God's  Providence  House  at  Chester,  the  Viigiu  is  repre- 
sented as  being  impregnated  by  a  large  bird  —  the  dove — which  breathes  strongly 
np  her  dress  while  she  sleeps. 


112 

fecundity ;  but  if  that  were  all,  the  wasp,  the  bee,  the  ant, 
the  locust  (of  course  I  refer  to  the  females,  and  not  to  the 
neuters),  are  far  more  strikingly  j)rolific  ;  shoals  of  fish  are 
not  more  dense  than  swarms  of  flies,  fleas,  and  lice,  in  hot 
countries,  and  we  therefore  doubt  the  interpretation.  We 
next  note  that  the  fish  selected  is  not  cylindrical  like  the 
eel,  spherical  like  the  diodon,  winged  like  the  skate,  or  flat 
like  the  turbot ;  it  is  one  which,  when  looked  at  from  above, 
is  almond  shaped.  A  gold  carp  may  stand  as  the  type  of 
the  sacred  fish.  To  the  surgeon  or  anatomist,  to  whom 
every  part  of  the  body  is  familiar,  the  side  view  of  a  carp 
is  suggestive ;  the  fork  in  the  tail  reminds  him  of  what  he 
knows  by  the  French  word  la  fourcUctte  ;  for  medical  men 
are  like  others,  who  find  it  easier,  or  think  it  more  grand, 
to  use  foreign  rather  than  vernacular  expressions.  The 
accoucheur  will  remember  how  frequently  he  has  heard  of 
the  "  OS  tincre,"  and  may  recollect,  as  I  can,  how  anxious 
he  was  to  catch  a  tench,  that  he  might  see  the  reason  why 
the  opening  into  the  womb  was  called  the  tench's  mouth. 
The  figure  of  a  priest  is  given  in  one  of  the  works  on 
Figure  19.  Niueveli,  wliere  part  of  the  clothing 

consists  of  a  big  fish.  (Figure  19.) 
The  head  of  the  minister  is  sur- 
mounted by  its  head,  which,  having 
its  mouth  open,  indicates  the  origin 
of  the  Bishop's  mitre.  Putting  these 
things  together,  we  conclude  that  the 
fish  was  sacred,  because  the  form  of 
its  body  represents  one  door,  and  the 
form  of  its  mouth  the  other  door, 
through  which  all  the  animal  creation 
passes  into  life.° 

^  For  a  further  account,  see  the  article  Fish,  in  the  Vocabulary  ;  and  for  door, 
see  p.  52,  note,  and  p.  107. 


113 

If  we  now  attempt  to  investigate  how  this  affects 
ourselves,  the  first  thing  which  arrests  our  attention  is  that 
the  Saviour  himself  is  designated  The  Fish,  or  lx^u5.°  The 
usual  explanation  of  this  is,  that  the  words  "  Jesus  Christ, 
of  God,  the  Son,  the  Saviour,"  when  Avrittcn  in  Greek,  form 
by  their  initials  the  name  referred  to ;  but  our  Saviour 
was  a  Hebrew,  not  a  Greek.  Besides,  I.  N.  R.  I.,  another 
of  his  emblems,  is  attributed  to  a  Latin  source. 

It  is  particularly  interesting  to  see  the  intimate  rela- 
tionship between  Christ,  fish,  and  fishermen  indicated  in 
the  Gospels,  to  mark  the  feminine  representations  of  our 
Saviour  given  by  ancient  painters  in  Italy,  and  to  notice 
the  pertinacious  use  of  fish=eating  as  a  sacred  diet  in  the 
Roman  Church,  on  the  day  dedicated  to  Venus.  The 
scholar  may,  I  think,  trace,  in  a  series  of  paintings  from 
early  times  to  our  own,  a  gradual  change  of  thought  in 
the  Ecclesiastical  mind.  At  first  the  Saviour  is  represented 
with  feminine  attributes,  whilst  the  Virgin  Mother  is  in  the 
background  ;  but  as  time  rolls  on,  the  Virgin  becomes  the 
female,  and  her  Son  is  painted  with  more  masculine  charac- 
teristics. We  cannot  fail  to  remember  that  the  women 
who  dedicate  their  virginity  to  God  are  still  called  nuns, 
the  Shemitic  name  of  "  the  fish  ;  "  and  that  one  of  their 
garments,  on  being  laid  out  fiat,  resembles  this  aqueous 
creature.  The  meaning  of  the  emblem  called  Dagou  is 
now  apparent;  it  signifies  that  man  is  born  of  woman, 
and  is  dependent  upon  her  for  life,  &c. 

Amongst  ourselves  we  repeatedly  hear  discussions  upon 
the  relative  value  and  importance  of  the  sexes,  and  women 

6  The  Greek  legend  runs  thus :  'Irjtrov?  Xpio-ros  0eou  Ylbs  2ur>)p,  Jesits  Christ 
of  God— the  Son  — the  Saviour.  The  initials  of  these  words,  when  put  together, 
form  the  word  l^Ov^  ichthus,  the  fish.  I.N.E.I.,  ou  the  other  hand,  is  from  Jesiis 
Nazarion  Rex  Juchcortim,  whose  initial  letters  mate  the  ahove.  We  shall  see  in 
a  sulsequeut  page  the  prohahle  signification  of  the  letters.  See  the  Vocahulary, 
s.  u.I.N.R.I. 


114 

are  alternately  estimated  as  angels,  and  as  demons.  I  have 
myself  heard  arguments  so  fiery  on  this  matter  as  almost 
to  lead  to  enmity.  What  is  with  ns  a  matter  of  inte- 
resting speculation  was  once  a  point  of  rehgious  helief, 
and  the  cause  of  religious  wars.  The  votaries  of  the  male 
idea  induced  young  men  to  consecrate  themselves  to  act  as 
women  for  fanatic  worshippers ;  ^  while  those  of  the  female 
idea  enjoined  that  the  priests  should  emasculate  themselves, 
and  thus  approach  as  nearly  as  they  could  to  the  feminine 
condition.*' 

It  is  not  without  significance  that  the  Church,  which 
exalts  a  modern  Ishtar  to  a  higher  place  than  her  son, — 
which  perpetuates  the  use  of  fish  on  Venus'  day,  and 
encourages  the  growth  of  nuns,  —  should  also  use  eunuchs 
in  her  most  holy  Temple;  and  that  under  her  teaching  the 
horse-shoe,  a  rude  representation  of  the  Assyrian  "grove," 
should  be  used  as  a  talisman  to  bring  good  luck.  Before 
horses  wore  shoes,  the  female  parts  of  a  covv^,  mare,  &c., 
were  adopted  ;  and  a  personal  friend  of  mine  told  me  that  he 
had  seen,  in  a  church  in  Paris,  a  relic  of  very  especial 
sanctity,  which  was  said  to  be  the  "pudenda  muliebria 
Sanctse  Virginis."°  While  upon  this  subject,  I  must  call 
attention  to  the  shape  of  the  Shield  which  was  worn  by  the 

V  See  Eom.  i.  26,  27. 

8  See  Kadesh  and  Eunuchs,  in  the  Vocabulary. 

9  It  is  too  extensive  a  subject  for  minute  comment,  but  I  may  mention  that, 
both  in  the  Eastern  and  the  Western  ^yorld,  natural  chasms  in  rocks  or  holes  in  the 
earth,  of  uulmown  origin,  have  been  taken  as  emblems  of  the  celestial  mother. 
There  is  much  curious  information  on  this  point  in  Godfrey  Higgius'  Anacalypsis ; 
where  we  are  told  that  the  early  Christian  preachers  found  the  custom  in  Yorlcshii-e, 
and  tried  to  abolish  it  by  cursing  the  sacred  chasms,  and  naming  them  Cunui 
Diaboli ;  Lysons,  in  Our  British  Ancestors,  also  gives  some  interesting  observations 
on  perforated  stone  entrances  to  Tolmen  or  Sepulchres,  Holes  in  the  Wall,  Ilell 
Holes,  &c.,  and  quotes  from  a  Journey  to  the  East,  by  Miss  Ellwood,  as  follows : — 
"  There  is  a  sacred  perforated  stone  at  Malabar,  through  which  penitents  squeezed 
themselves  in  order  to  obtain  a  remission  of  their  sius." — (Page  160.)  It  is  very 
interesting  to  the  philosopher  to  notice  how  figurative  language,  in  the  course 
of  time,  assumes  a  literal  form. 


115 

Templars,  or  which  at  any  rate  figured  on  their  tombstones 
and  effigies.  It  symboHses  the  broadside  of  the  sacred 
fish,  the  central  boss  represents  another  emblem,  of  which 
I  shall  shortly  speak,  namely,  the  Navel  of  Vishnu,-  or  the 
Assyrian  Nebo.  Before  speaking  of  Nebo,  it  will  be  well 
to  ofter  a  few  remarks  upon  the  names  of  minor  Gods, 


CHAPTEK  IX. 

The  minor  GocTs  of  Chaklfea  aud  Assyria.  Angels,  Demons,  Devils.  Insanity 
mistaken  for  clemouiacal  possession.  Shala  or  Tala.  Nergal.  Niu,  tlie  Piscine 
God — probaWy  a  female.  Woman  a  cause  of  war.  Merodacli.  List  of  Gods. 
Altars.  Nebo.  Legend  of  Mabadeva  and  Sara.  Visbnu  decides  tbe  quan-el — 
decides  tbat  both  are  best.  Cbaracteristics  of  the  Navel— etymology  of  word. 
Proper  names  compounded  witb  Nebo. 

There  is  great  difficulty  in  separating  a  name  expressive  of 
an  attribute  from  the  individual  to  whom  that  attribute  is 
given.  AVe  speak  of  God  the  Creator,  God  the  Saviour, 
and  God  the  Holy  Ghost  as  three  persons,  but  one  God. 
In  hke  manner  we  speak  of  "  The  Vine,"  "  The  Lamb," 
"The  Lion  of  the  tribe  of  Judah,"  "Emmanuel,"  "The 
Shepherd,"  "  The  Word,"  "  The  Messiah,"  "  Jesus," 
"Christ,"  "The  Son  of  God,"  "The  Son  of  Man,"  "The 
Judge,"  "The  Saviour,"  &c.,  &c.,  and  yet  mean  all  these 
epithets  to  apply  to  one  divinity.  We  may  therefore  believe 
that  the  ancients,  notwithstanding  the  idea  of  many  persons 
and  of  many  names,  yet  indicated  the  same  deity,  and 
acknowledged  one  great  Being  as  Lord  of  all. 

History  and  tradition  alike  tell  us  of  a  belief  that  was 
current  that  the  air  or  heaven  Avas  peopled  with  intelligences, 
who  influenced  the  affairs  of  men.  Our  Saviour  speaks 
repeatedly  of  "Angels ;  "  in  Matt,  xviii.  10,  he  intimates  that 
every  infant  has  a  "presence  "  augel  to  guard  or  watch  over 
it ;  and  in  xxvi.  53,  he  speaks  of  twelve  legions  of  Angels. 
At  an  earlier  date,  we  find  in  the  sacred  narrative  Elisha 
showing  to  his  servant  how  he  was  surrounded  by  chariots 
and  horses  of  fire,  2  Kings  vi.  17.     St.  Paul  gave  credence 


117 

to  the  idea  that  there  was  "  a  Prince  of  the  power  of  the 
air "  (Ephes.  ii.  2)  ;  the  Pharisees,  we  are  told,  beHeved 
both  in  angels  and  spirits,  though  the  Sadducees,  who  took, 
amongst  the  Jews,  the  place  now  assumed  by  the  High 
Church  party  amongst  ourselves,  refused  to  give  credit  to 
what  they  believed  to  be  a  comparatively  modern  inno- 
vation, derived  from  the  heathen  ;  whilst  the  labours  of 
Layard  and  Eawlinson,  which  have  shown  us  how  strongly 
the  Babylonians  believed  in  astrology,  demons,  genii,  angels, 
and  the  like,  give  us  an  idea  who  the  heathen  were.^  In 
the  time  of  our  Saviour,  and  up,  we  may  say,  to  the  present 
century,  persons  who  are  insane  have  been  considered  as 
favoured  residences  of  divine  or  demoniac  spirits.  If  the 
madness  tallied  with  current  ideas  of  faith,  the  "possessed" 
were  hailed  as  prophets  ;  if,  on  the  contrary,  the  insanity 
was  malignant,  horrible,  or  expressed  by  heresy,  the  poor 
folk  were  said  to  be  possessed  by  the  Devil.  It  is  not  fifty 
years  since  ministers  of  the  Church  of  England  tried  to 
cure  insanity  by  prayers,  religious  ceremonies,  and  exor- 
cism.'^ Of  course  they  did  not  recognise  the  presence  of 
a  diseased  hody,  nor  imagine  that  the  phenomena  of  insanity 
were  the  natural  result  of  a  disordered  brain,  just  as  indi- 
gestion results  from  an  impaired  stomach.  The  want  of 
this  recognition  illustrates  how  completely  the  idea  of  minor 
deities  is  current  amongst  ourselves  ;  whilst  our  newspapers 
frequently  demonstrate  that  a  belief  in  witchcraft,  i.e.,  the 
malignant  interference  of  disembodied  spirits  mth  the  affairs 
of  men,  has  a  firm  hold  amongst  the  lower,  and  some  even 
of  the  higher  orders.^ 

1  For  a  full  account  of  tbe  Jewish  belief  iu  Angels,  Demous,  or  Demi-Gods, 
see  CoJieleth,  by  C.  D.  Ginsburg,  pp.  340-4. 

2  See  Demons,  Exorcism,  and  Charms,  iu  tbe  Vocabulary. 

8  Twentj-  years  have  scarcely  elapsed  since  a  geutlemau.  now,  and  for  many 
years,  a  member  of  Parliament,  represeutiug  one  of  England's  largest  "  consti- 
tuencies," lirmly  believed,  and  endeavoured  to  convince  me,  that  a  certain 
case  which  had  recently    occurred    iu    the    Midland    Counties   was   a   powerful 


118 

Objection  will  doubtless  be  taken  to  the  word  deity ;  it 
is  used  only  to  denote  a  power,  person,  or  presence  which 
is  superhuman,  external  to  man,  and  therefore  not  under 
his  guidance  or  control.  To  the  severe  etymologist  the 
devils  are  as  much  deities  as  the  angels  ;  the  only  difference 
being  that  one  set  are,  in  our  opinion,  orthodox,  and  the 
other  heterodox.  We  look  upon  the  planets  as  wandering 
stars,  whose  place  in  the  sky  enables  the  mariner  to  tell 
his  position  when  far  away  from  land,  and  the  movement 
of  whose  satellites  helps  the  philosopher  to  test  the  speed 
of  Hght.  Yet  it  is  not  very  long  since  Enghsh  Christians 
thought  that  comets  were  portents,  sent  by  the  Creator  to 
warn  men  of  impending  calamities.  We  can  therefore  easily 
understand,  and  readily  pardon,  the  ancients,  who  beheved 
that  the  planets  influenced  the  fate  of  mortals.  It  is  all 
but  certain  that  the  minor  deities  of  the  Babylonians  and 
Phens  represented  the  planets,  but  the  process  of  identifica- 
tion is  not  yet  complete  enough  for  general  use.  Whatever 
was  the  status  of  the  so-called  minor  Gods,  it  is  unnecessary 
to  make  any  classification  of  them.  Such  remarks  as  will 
serve  to  point  out  their  nature,  and  the  names  compounded 
with  or  from  them,  will  be  sufficient  for  my  purpose. 

Simla,  or  Tala,  was  the  wife  of  Vul,  "  The  Princess  of 
the  Sky"  —  (the  title  "  Queen  of  Sheba  "  signifies  "  Euler  of 
the  Heavens,")  —  Sar,  Shah,  Sheruhtx,  and  ^SVM'a,  were  her 
other  names,  all  of  which  signify  ''  chief,"  or  "  ruler." 
From  her  appellatives  we  may  trace  Sheh,  Slialem,  Sliallnva, 
Shalisha,,*  Shalman,  SJialraanezev,  Sliiloh,  and  Shaul  (Saul). 

The  equivalent  of  the  Roman  Mars  is   supposed  to  be 

testimony  to  tbe  tnith  of  demoniacal  possession,  so  constantly  referred  to  in  the 
Scriptures.  Yet  the  documents  he  placed  in  my  hand  proved  incoutcstahly  — 
(1)  that  the  patient  was  insane — (2)  that  the  writers  of  the  papers  Imew  nothing 
of  lunacy — and  (3)  that  they  knew  little,  and  thought  less,  of  the  laws  of  evidence. 
There  are  still  many  to  whom  "  it  is  written  "  is  synonymous  with  "  it  is  true." 

4  We  have  a  Baal  Shalisha  in  Palestine.    I  take  it  to  denote  Baal  of  the  triaua;le ; 


PLATE    i. 


l^~ 


:x>1 


'-1  rll  I  \  V  I 


-t 


a5in» 


%    Kxy, 


119 

Ncrfidl:''  He  is  represented  as  strong,  powerful,  terrible, 
"Leader  of  Armies,"  "Lord  of  Strength,"  and  under  a 
variety  of  other  titles,  all  of  which  are  compatible  with 
"courage,"  "  chieftancy,"  &c.,  as  well  as  with  his  title, 
"The  Strong  Begetter."*^  As  his  wife  is  Luz,  or  "the 
almond-shaped  one,"  we  can  readily  believe  that  he  is  Assher 
under  another  name. 

Another  God  is  Niii.  He  is  spoken  of  as  the  Fish  God, 
but  I  very  strongly  suspect  that  for  God  v^'e  should  read 
Goddess.  Anu  is  a  God  in  Babylonia  ;  Anna  is  a  Goddess 
in  other  countries.  Amongst  Nin's  titles  are  "  Lord  of  the 
Brave,"  "The  God  who  giA-es  strength  and  courage";  but 
his  name  is  very  similar  to  the  Hebrew  |-13,  nun,  or  fish 
(Fig.  20) ;  he  is  himself  the  Piscine  deity,  and  this  would  lead 
us  to  the  belief  that  iV«7i  is  feminine.     "We  seldom,"  says 

connectiug  it  with  Sliala  as  ;i  wife,  I  presume  the  triangle  to  be  the  A.  The 
Double  Delta  formed  the  celebratetl  amulet  called  ''  David's  Shield,"  m  po  (Fig.  21) 

Figure  21. 

./\ 


/ 

\,/ 

A 

A 

/\ 

\  /■ 


6  The  uame  of  Norgal  is  probably  derived  from  the  Hebrew  Nahcir  (m),  light, 
Gal  is  the  Sun  in  Babjiouian.  Hence  Noor-gal  would  be  equal  to  the  solar  light. 
We  are  familiar  with  the  first  half  of  the  word,  as  it  exists  in  "  Koh-i-noor,"  the 
Diamond  Mountain  of  Light,  a  gem  which  was  at  one  time  a  common  topic  of  con- 
versation amongst  us. 

•^  See  Kergai.,  in  the  Vocabulary. 


120 

Rawlinson,  "find  bis  name  used  openl}'  as  an  element  in 
the  ro3'al  appellations ;  it  was  usual  to  speak  of  him  under 
a  periphrasis."  ''  If  my  surmise  is  true,  I  should  explain 
this  by  saying  that  men  are  more  proud  of  their  descent 
from  men  than  from  women.  A  warrior  might  he  proud  of 
his  descent  from  Mars  ;  he  would  scarcely  vaunt  a  descent 
from  a  female.  Even  the  pious  ^neas,  as  he  is  called, 
has  the  general  character  of  tenderness,  rather  than  of 
vigour,  from  his  supposed  descent  from  Venus.  We  love 
our  mother,  hut  are  proud  of  our  father,  provided  he  is 
deserving  of  esteem.  Thus  all  nations  trace  their  pedigree 
through  the  male  parents ;  and  an  extensive  inquiry  into 
the  experiences  of  the  breeders  of  horses,  cattle,  and  sheep 
leads  me  to  the  belief  that  the  custom  is  founded  on 
sound  principles.  I  know,  moreover,  that  sometimes  a 
poiut  is  strained,  and  Koyalty  is  allowed  to  follow,  as 
in  the  case  of  our  own  queen,  the  course  of  a  female 
branch  ;  but  as  soon  as  a  son  comes  upon  the  scene,  the 
male  inheritance  reassumes  superiority.  If  then  Nin  were 
a  female,  she  would  certainly  not  be  often  mentioned. 
That  she,  or  he,  was  held  in  great  favour  we  presume, 
from  Ninev  and  Nineveh  taking  their  names  therefrom.  If 
we  take  the  feminine  idea  of  Nin,  we  need  not  go  far  to 
explain  how  it  is  that  she  as  a  woman  can  give  strength 
and  courage.  There  is  a  saying,  "  Cunnus  belli  teterrima 
causa,"  i,  c,  a  pretty  woman  is  the  cause  of  many  a  dreadful 
fight.  The  long  Trojan  war  was  all  about  the  possession  of 
the  beautiful  Helen; — the  wrath  of  Achilles,  "to  Greece 
the  direful  spring  of  woes  unnumbered,"  was  the  result  of 
the  lovely  Briseis  being  taken  from  him  by  the  chiefs.  The 
long  Peloponnesian  war,  if  I  remember  rightly,  had  its 
origin  in  a  female.  And,  without  multiplying  instances,  we 
may  say,  that  current  experience  tells  us  that  men's  passions 

■?  Ancient   Monarchies,  vol.  ii.,  p.  254. 


121 

are  sooner  roused  to  energy,  courage,  find  fierceness  by  the 
influence  of  a  woman  whom  Ave  love  than  by  any  other 
cause.'' 

Of  Mcrodach,  or  Bel  Meroclocli,  there  is  little  infor- 
mation. We  find  the  name  of  Merodach  Baladan  as  a 
king  of  Babylon,  which  would  road  as  if  it  were  "  Merodach 
given  by  Bel."  Though  written  as  I  have  copied  from  the 
Scripture,  in  the  Cuneiform  it  is  written  as  Marduk,  whence 
Mardocheus  or  Mordecai." 

The  following,  as  far  as  can  be  made  out,  were  the 
Gods  and  their  spouses  : — 

Asshur,  El,  II,  or  Ra,  Ilos,        Sheruha,  whence  Sarah  (who 


or  Helos. 

was  a  Chaldee). 

Ann. 

Anuta. 

Bel. 

Beltis  or  Ishtar. 

Hoa. 

Davkina  or  Daukina,  compare 

the  modern  "Dawkins." 

Sin  or  Hur. 

The  Great  Lady. 

San,  Sansi,  Shamas. 

Gula. 

Iva,  or  Vul,  or  Aer. 

Shala. 

Nin. 

The  Queen  of  the  Land. 

Merodach. 

Zirbanit,  compare  Bennett. 

Nergal. 

Laz  or  Luz,  compare  Lazarus. 

Nebo.'" 

Warmita,  or  Ishtar. 

8  See  NiNiP,  in  the  Vocabulary, 

*^  See  Merodak,  iu  tlie  Vocalnalary. 

10  The  following  are  to  be  foimcl  on  a  mouolith  of  Ashur-akh-bal,  as  road  by 
Mr.  Talbot  :— 

Asshnr,     the  Great  Lord,  King  of  the  whole  of  the  Great  Gods. 
Ann,  the  Exalted  King. 

Bita,  King  of  the  Ocean,  Lord  of  Kings,  the  Flying  Fish. 

San,  the  Sovereign,  Lord  of  Crowns,  full  of  splendour. 

Marduk,    Lord  of? 

Yem,         the  King  of  the  Exalted  Gods. 
Bar,  (or  Minev),  hero  of  lieroes,  destroyer  of  heretics. 

Nebo,        the  Judge  who  carries  the  Golden  Sceptre.  [Murilu 


122 

It  may  be  stated  in  passing, —  to  show  bow  much  the 
Persian,  Medic,  or  Aryan  theology  differed  from  that  of  the 
Shemitic  races, —  that  the  chief  Gods  amongst  the  Medes 
and  Persians  were  Mithra,  Armaita,  Oromasdes,  Vayu,  and 
Agni. 

The  altars  used  in  the  rites  of  worship  were  of  varied 
form.  Some  were  simply  round  pillars,  miniature  repre- 
sentations of  a  tower,  evidently  intended,  like  the  round 
towers  of  Ireland,  to  represent  the  Phallus.  Others,  again, 
were  of  triangular  shape,  to  imitate  the  Delta;  and  others 
were  combinations  of  the  two.  Smith,  in  his  Greek  and 
Roman  Antiquities,  p.  IIG,  depicts  an  altar  surrounded  by  a 
serpent,  Avhich  is  taking  up  one  of  two  olive-shaped  bodies. 
The  group  so  closely  resembles  the  Hindoo  Liuga,  with 
the  snake  biting  its  summit,  that  its  meaning  can  scarcely 
be  doubtful.  In  the  same  wood-cut  is  seen  another  altar, 
square,  which  seems  to  have  been  used  for  sacrificing  to 
Venus  or  some  other  Goddess.  In  the  print,  the  words 
"  Genius  hujus  loci  moutis,"  is  evidence  of  the  association 
of  Asher  with  high  places  and  mountains. 

Neho  was  a  very  ancient  Babylonian  deity.  He  is  men- 
tioned B.C.  1300 ;  but  a  long  time  elapsed,  we  are  told, 
before  he  became  popular  in  Assj'ria.  As  he  was  not 
amongst  the  earliest  of  those  knouai  in  Chaldaea,  we  infer 
that  he  was  introduced  between  b.  c.  2400  and  b.  c.  1300. 
Before  I  go  into  his  etymology,  I  must  give  a  short  history 
of  the  name  as  it  appears  in  the  Vedic  or  Hindoo  mythology. 

Muvilu,     (JMyrilla — compare  with  Muriuna.  a  Trojan  Goclcless),  Lady  of  the  world, 

wife  of  Bel,  and  mother  of  the  Great  Gods  —  compare  with  Mylitta. 
The  God  Acheiih,  King  of  War. 

Bel,  the  highly  Exalted  Father  of  the  Gods,  the  Sire  who  created  me. 

The  oun,  ruler  of  heaven  and  earth,  inspector  of  the  universe. 
Ishtar,      Queen  of  heaven  and  earth,  who  is  the  leader  of  all  heroism. 

These  Great  Gods  are  the  Givers  of  Crowns,  and  they  are  the  supporters  of  all 
lioyalty. —  Transactions  Roijal  Society  of  Lit.,  2ud  series,  vol.  ii.  part  ii.,  p.  lo8. 


123 

We  arc  informed  by  Captain  Wilford,  in  the  Asiatic 
Researches,  that  there  were  in  ancient  times  as  strong  feuds 
between  those  who  adored  the  Liuga  (or  Liugacitas),  and 
those  who  respected  the  Yoni  (or  Yonigas),  as  there  were 
between  the  Romanists  and  the  Protestants  in  days  not 
long  gone  by,  if  indeed  they  have  yei  passed  away  ;  and 
that  after  centuries  of  contests  some  priest,  prince,  or 
prophet  received  a  mission  to  preach  the  Nabhi,  and  its 
virtues,  as  superseding  both  that  of  Linga  and  Yoni.  This 
historical  fact, —  if  fact  it  be,  for  it  is  difficult  to  find 
whether  mythoses  are  made  to  fit  history,  or  history  is 
imagined  to  tally  with  the  mythos, —  seems  to  be  recorded  or 
wrapped  up  in  the  following  story : — 

Mahadeva,  the  most  ancient  and  the  father  of  all  the 
Gods  (corresponding  to  Asher)  quarrelled  with  Saraswati, 
or  Sara-iswati,  i.  e.,  "  the  lady  Queen,  or  Princess  Sara,"  his 
sacti,  or  wife  (corresponding  to  Beltis  or  Luz),  as  to  which 
of  the  twain  was  the  greatest,  or  had  the  most  power  in 
creation.  The  controversy  grew  so  sharp  between  them 
that  they  separated,  and  never  spoke  to  each  other  again. 
This  quarrel  had  a  dreadful  efiect  upon  the  earth  and  its 
inhabitants :  wild  beasts  devoured  the  tame,  and  then  ate 
each  other,  for  no  young  kids,  lambs,  or  heifers  replaced 
the  old  and  infirm.  The  race  of  cuckoos  perished,  for  no 
sparrows  built  nests  into  which  they  might  drop  their  eggs, 
but  this  did  not  signify,  since  they  had  no  eggs  to  drop. 
The  old  folks  died,  and  there  was  no  one  to  fill  their  mouths 
with  holy  mud,  and  throw  them  into  the  Ganges  as  the 
highway  to  heaven.  The  race  of  priests  expired,  for  there 
were  no  votaries  to  bring  them  the  means  of  living ;  and  the 
great  Gods  themselves  became  weak  and  thin,  from  the  depriv- 
ation of  the  offerings  of  the  faithful,  the  smoke  of  incense, 
and  the  prayers  of  the  devout.  Being  naturally  alarmed, 
and  of  course  distressed,  at  such  a  state  of  things,  the  great 
powers  attempted  to  mediate  and  bring  about  the  old  entente 


124 


conUale,  but  tliey  were  unable  to  do  so,  and  the  desolation 
still  went  on.  In  despair,  the  Gods  laid  their  fears  before 
Vishnu,  and  entreated  him  to  find  some  remedy  for  this 
disastrous  state  of  things.  He  heard  their  petitions,  and 
as  a  judicious  individual  does  now,  he  slept  upon  it,  and 
took  counsel  in  dreams.  To  soothe  himself  completely,  he 
made  the  sea  his  bed,  and  was  rocked  into  a  profound 
slumber.  While  still  unconscious,  his  navel  began  to  swell ; 
and  as  he  wore  no  girdle  to  confine  it,  it  had  room  to 
expand,  like  the  grain  of  mustard-seed,  until  it  filled  the 
Avhole  earth  and  heaven.  From  its  branches  new  fruit 
arose,  and  different  from  each  twig.  The  Gods  saw,  with 
intense  admiration,  the  world  re-peopled.  Fresh  crops  of 
grain  sprang  up,  grass  grew  again,  and  plenty  of  lambs 
appeared,  for  men  to  eat,  for  priests  to  sacrifice,  and  for 
Gods  to  smell.  Men  married  and  paid  their  fees  to  the 
minister,  had  children  and  paid  the  oracle  for  naming 
them ;  and  all  the  world  rejoiced  together  in  adoration  of 
Nahbi,  or  Navel,  whence  the  state  of  things  arose. 

Now  anyone  who  will  take  the  trouble  to  examine 
the  navel  will  find,  in  a  fat 
a  lean  one  a  conical  eleva- 
tion arising  but  a  trifle  above 
the  abdomen,  and  in  one  of 
moderate  size  that  it  is  like 
a  lunar  crater  with  a  central 
hill  (Fig.  22).  In  all  these 
there  is  an  outer  ring  and  an 
inner  protuberance,  and,  by  a 
flight  of  imagiUation,  these  were 
supposed  to  represent  the  union 
of  the  Liuga  and  the  Yoni  (Fig. 
23),  under  the  name  of  Argha." 


person    a    depression,    in 

Figure   22. 


11  Sec  Nahbi,  in  tbe  Vocabulary. 


125 

We  will  not  pursue  this  jioint  now,  but  proceed  to 
inquire  tlie  meaning  of  the  word.  Nahhi  in  the  Sanscrit 
means  "the  navel."  In  the  Hebrew,  one  of  the  modern 
representatives  of  the  ancient  Babylonian,  ^'?^,  naha,  means 
"to  cause  to  bubble  up,"  as  of  inspired  human  discourse, 
like  the  Greek  psco.  Hence  we  may  compare  the  Nahbi 
with  liJiea  the  Goddess,  i^?^,  nahah,  an  old  word,  signifies 
"to  be  prominent,"  "  to  project  upwards  in  the  form  of  an 
arch  ;"  i^?,  n'ho,  or  Nebo  as  it  is  spelled,  signifies  "  a  hill ;" 
^'^^^,  nahotlt,  denotes  "fruit,"  or  "produce,"  also  "  j^romi- 
nence,"  "distinction;"  ^''^^,  nahlua,  is  a  prophet;  i'?^, 
nahha,  means  "to  bubble  forth,""  to  gush  out;"  ni:,  iiuh, 
signifies  "to  sin-out,"  "to  germinate;"  ^''^,  nibJi,  is  "fruit," 
"  produce  ; "  ^^''.■?,  nchai,  is  "  the  marrowy,"  having  the  vigour 
of  life.  All  these  words  are  ai)propriate  to  the  sacred  navel 
of  Vishnu  ;  and  we  may  consider  them  as  equally  appropriate 
to  Nebo,  who  is  evidently  identical  with  the  mystic  Nahbi. 

The  number  of  Assyrian  and  Chaldee  names  compounded 
with  Nebo  is  immense.  This  arose  from  the  God  being 
very  popular, — from  his  oracle  being  generally  consulted 
ere  the  name  of  a  child  was  settled,  —  and  from  the  priest 
always  introducing  the  title  of  his  God  into  the  prescribed 
cognomen.  One  hierarch,  however,  must  on  one  occasion 
have  been  bankrupt  in  imagination ;  for  the  appellative 
which  he  ordered  is  read  by  Rawdinson  as  "  Nebo  gave 
the  name."  We  may,  I  think,  trace  the  knowledge  of  this 
God  extensively  in  Palestine.  There  are  two  towns  and 
one  mountain,  near  Moab,  called  by  that  name.  Nabal, 
though  spoken  of  as  meaning  churlish  or  stupid,  also 
signifies  "Nebo  is  God."  Accordingly,  Nahoth  may  signify 
"  the  fruit  bearers,"  as  well  as  "  fruits."  Nehaioth,  the 
eldest  son  of  Ishmacl,  certainly  signifies  "the  fruit  bearers." 
Again    we    have,    as    a    variant,    N'ob,    a    priestly    city,    and 


126 

Nohah,  a  town  in  Bashan.  Nalihi  is  given  as  one  of  the 
twelve  spies.  ^"  Nehat  is  the  father  of  Jeroboam.  In  Great 
Britain  we  find  man}-  Nahs  and  Nehs  —  McNah  is  an  old 
Scotch  name  ;  and  we  not  only  have  these  names  as  memo- 
rials of  Nebo,  but  we  have  remains  in  stone  and  earthworks 
evidently  used  in  worship  by  the  so-called  Druids,  which 
consist  essentially  of  an  enceinte  surrounding  a  central 
conical  hill,  as  at  Avebury  (see  Fig.  23).  We  think  we 
recognise  the  word  in  the  Latin  NcBvius,  and  we  feel 
almost  sure  of  its  descent  by  finding  this  associated  with 
Enniiis,  the  Roman  form  from  Ann. 

12  Compare  this  name  with  the  remarks  made  in  the  last  jDaragraph  of  the 
seventh  chapter,  s7qDra,  p.  97.       See  also  Nahbi,  in  the  Vocabulary. 


CHAPTER  X. 


The  Babylouian  faith  iu  Palestine.  Scripture  names  during  the  first  epoch. 
Manners  and  customs.  Circumcision.  Traffic.  Slaves.  Teraphim — tlieir 
nature.  Mandrakes.  Names  during  the  second  epoch.  The  names  of  the 
Patriarchs  analysed.  Evidence  of  alteration.  Euphemisms.  The  third 
epoch.  Condition  of  the  Israelites  at  the  Exodus — their  hinguage  unchanged — 
they  communicate  Tvith  the  Canaanites  readily.  A  Babylonish  garment  recog- 
nised as  such  by  Achau.  List  of  new  names — remarkable  points  to  be  noted 
respecting  them.  Epoch  of  the  .Judges.  Samuel's  rise.  Origin  of  the  kingdom. 
Saul  —  condition  of  Hebrews  in  his  time.  David.  List  of  new  names.  David 
crowned.  Litioductiou  of  the  name  Jah,  associated  with  a  new  faith— evidence 
of  resistance  on  the  part  of  the  people — separation  of  the  tribes.  Deductions 
drawn  from  the  preceding  chapters. 

In  the  preceding  chapters  we  have  attempted  to  describe 
the  rehgion  with  which  Abraham  was  famiHar  in  his  youth, 
and  the  faith  iu  w'hich  Sarai  was  educated.  It  was  to  a 
people  possessing  such  a  form  of  worship  as  that  we  have 
depicted,  and  who  were  supposed  to  have  amongst  them 
the  knowledge  of  the  true  God,  that  the  patriarch  sent 
for  a  wife  to  his  son  Isaac.  Yet  it  is  clear  that  the 
distinction  between  the  cult  of  the  Canaanite  and  that  of 
the  Babylonian  cannot  have  been  very  great,  wheu  we, 
taking  the  Scriptures  for  our  authority,  examine  a  few  of 
the  names  current  in  Palestine  and  elsewhere  at  the  time 
of  Abraham,  viz.. 


Abimelech 

Assliur 

Ellasar 

Mash 

Abram 

Bela 

Hadoram 

Mclchizedel^ 

Amalek 

Bethel 

Hai 

Meshach 

Amor 

Canaan 

Hamath 

Milcah 

Amraphcl 

Ebcr 

Ishmael 

Pharaoh 

Aram 

Eden 

Javan 

Sara 

Arioch 

Elam 

Jebus 

Sheba 

Arka 

Ehezer 

Lamech 

Sidon 

Arva 

Elishah 

Mamre 

Zoar 

128 

Though,  with  two  exceptions,  these  are  all  non-Jewish  names, 
yet  we  recognise  amongst  them  ah,  father;  ar  and  or, 
light;  ram,  high;  hetli,  house  of;  el,  God,  Sun;  hel, 
Lord;  eza,  Saviour;  am,  mother;  shall,  ruler;  liai,  life; 
zedeJc,  justice;  mash,  sun;  meleclt,  king.  In  addition  to 
the  ahove,  we  recognise  am,  "The  Maternal  Creator,"  and 
ar,  "The  Heavens,"  L  e.,  "The  Celestial  Mother,"  in 
Amor,  and  Aram  ;  "  The  Eoyal  Mother,"  in  Amalel ;  "  The 
Celestial  Father,"  in  Ahim.clech  ;  "The  Giant  Solar  Mother," 
in  Amraphel ;  and  "The  Sun"  in  M a  si  i,  and  Meshach,  a 
name  we  meet  with  again  in  Bahylon ;  and  "  Sheriiha,  the 
wife  of  Asshur,"  in  Sara.  As  these  words  are  Hebrew,  we 
may  presume  that  Abraham's  language  was  similar  to  that  of 
the  Canaanites,  and  infer  that  his  religion  was  equally  so, 
for  all  those  with  whom  he  comes  into  contact  seem  to 
worship  the  same  God  as  himself,  and  to  one  priest  of 
especial  sanctity  he  pays  tithes.  We  do  not  know  much  of 
the  manners  and  customs  of  that  time  ;  but  an  episode 
in  Sodom  tells  us  of  an  affair  both  of  vileness  and  violence, 
in  the  midst  of  which  ''just  and  ru/liteons  Lot  "  sees 
no  horror  in  offering  his  daughters  for  prostitution,  in 
order  that  his  guests  may  escape  Sodomy ;  nor  do  his 
children  subsequently  scruple  to  adopt  their  father  in  place 
of  their  lost  husbands,  and  to  name  their  children  after 
him  as  being  his  offspring.  ^  We  see  no  evidence  that 
Abraham  was  astonished  at  having  to  sacrifice  his  son,  any 
more  than  was  a  king  of  Moab  in  after  times ;  and  to  the 
same  patriarch  God  reveals  himself  as  "  a  fire  "  and  "  a 
lamp,"  whilst  turtle  doves  are  used  in  his  ceremonials. 
In  addition  to  this  we  note  that  "circumcision"  is  intro- 
duced—  a  rite  which  tells  us  unmistakeably  that  the 
Almighty  did  not  think  it  contrary  to  purity  and  propriety 
to  take  especial  care   of  that   organ  which  represented  cre- 

1  See  Moab,  in  the  Vocabulary. 


129 

ative  power.  It  is,  however,  worthy  of  note,  thut  the 
ceremony  did  not  take  place  till  after  the  Patriarch  had 
visited  Egypt ;  and  historians  tell  us  "  that  the  Syrians 
of  Palestine  acknowledge  that  they  adopted  the  custom  from 
the  Egyptians."^  It  is  also  interesting  to  notice  in  passing 
the  evidence  of  commerce  which  existed.  Abraham  pays  for 
land  in  money  "  current  wdth  the  merchant,"  and  he  has 
no  qualms  whatever  in  encouraging  the  slave  trade,  by 
purchasing  human  beings  from  the  dealers  in  them.^ 

Leaving  the  time  of  Abraham,  let  us  in  the  next  place 
fix  our  eyes  upon  the  period  of  Jacob's  death.  AYe  still 
find  that  slave  traders  pass  along,  in  companies,  from  one 
distant  spot  to  another,  and  that  the  materials  and  nature 
of  their  traffic  tell  of  climes  in  the  far  East.  In  the  brief 
period  which  has  elapsed  since  Abraham's  time,  we  find 
the  use  of  "  Teraphim  "  introduced,  and  we  notice  that 
these  images  are  first  spoken  of  in  that  very  family  to 
which  Abraham,  Isaac,  and  Jacob  resorted  for  wives.  Laban 
had  images,  which  he  called  "  his  Gods,"  and  Piachel, 
his  daughter,  stole  them.  V^'e  do  not  know  much  of  these 
"  Tera23him,"  but  we  infer  that  they  were  diminutive,  or 
they  could  not  have  been  concealed  by  a  woman  sitting 
on  them.  If  small,  they  must  have  been  symbolical,  and 
their  signification  must  have  been  known  to  Piachel  —  they 
were  "  Gods  "  to  her  and  to  her  father,  and  the  parent 
and  child  had  a  reason  in  common  for  desiring  thein."     Now 

2  Herodotus,  ii.  101. 

8  E.  g.,  Hagar  was  a  boucl-womau,  bonglit  out  of  Egypt ;  and  from  Gen.  xvii.  1'2, 
13,  it  is  clear  that  Abialiam  bought  slaves  with  money  from  strangers.  If  we  believe 
that  our  God  and  the  God  of  Abraham  are  the  same,  it  is  difficult  to  understand 
the  dictum  of  many  of  our  contemjioraries,  that  slavery  is  a  design  of  the  devil. 

4  The  critic  might  fairly  say,  looking  at  Genesis  xxsv.  2 — "  Put  away  the  strange 
Gods  from  among  you  " — that  there  were  images  of  God  which  were  not  strange, 
and  that  in  those  early  times  tliere  were  orthodoxy  and  heterodoxy  in  images,  as 
there  are  now.  In  ancient  times  the  emblem  of  life-giviug  energj'  was  an  ortliodox 
emblem  —  it  is  now  "  a  horror,"  and  its  place  is  talceu  by  an  image  of  death.  "We 
infer  from  the  context  that  Lriban's  Gods  were  orthodox. 

I 


130 

Laban  was  a  covetous  man,  very  anxious  for  an  increase 
to  liis  flocks  and  herds,  and  Rachel  herself  was  desirous 
of  being  prolific.  Hence  we  infer  that  the  images  were 
figures  in  some  way  related  to  fecundity.®  The  root  in 
Hebrew  of  the  word  in  question  is  '^^'^,  rapha,  the  mean- 
ing of  which  is  "great,  strong,  high,  erect.'^  Almost 
immediately  after  the  affair  of  the  images  Jacob  is  promised 
a  wonderful  amount  of  fertility  by  God,  in  thankfulness  for 
which  he  sets  up  a  inllar,  one  of  the  many  emblems  of  the 
Phallus,  and  pours  oil  thereon,  and  adds  a  cairn.  °  In 
connection  with  the  same  family  we  have  a  story  of  man- 
drakes being  used  as  a  charm,  and  those  who  are  familiar 
with  botany  are  well  aware  of  their  shape,  and  of  the  ideas 
suggested  thereby.  As  a  visitor  to  the  British  Museum, 
in  days  gone  by,  I  was  familiar  with  scores  of  little  figures, 
in  which  the  central  organ  was  disproportionate  in  size  to 
all  the  rest.  They  were,  I  presume,  "  Teraphim,"  represen- 
tatives of  the  Mahadeva  and  Asher.  Of  late  years,  these 
images  have  been  withdrawn  from  public  gaze.  Putting  all 
these  considerations  together,  it  is  natural  to  conclude  that 
the  Teraj^him  were  phallic  emblems,  and  as  such  supposed 
to  have  fertilising  powers.  It  is  clear  that  figures  such  as 
these  were  not  likely  to  produce  a  feeling  of  shame  amongst 
a  family'  who  would  not  consent  to  their  sister  marrying  a 
prince,  until  he,  as  well  as  all  his  people,  had  been  duly 
mutilated,  or  improved,  as  a  sacrifice  to  the  God  of  Israel. 

"  In  this  conclnsiou  we  are  corroboratecl,  by  noticing  that  iu  tlie  family  of  Jacob 
there  was  a  belief  that  the  coutemplation  of  certain  external  forms  had  an  influence 
upon  fecundity.  "\Ve  see,  iu  Genesis  xxx,  37  -  42,  that  Jacob  presented  to  the 
gaze  of  those  of  the  flock  from  -which  he  desired  to  breed,  certain  rods  (the  waud 
was  then  a  phallic  emblem),  prepared  in  a  particular  form  ;  uudcr  the  iufluence  of 
this,  offspriug  with  particular  marks  and  of  conspicuous  strength  were  formed. 
Such  images  thou  being  useful  for  the  inferior  animal,  similar  ones  were  considered 
to  be  of  equal  value  to  man,  and  competent  to  produce  strength  and  vigour  alOie 
in  the  parent  and  in  the  offspring. 

'''  See  GiLGAL,  iu  the  Vocabulary. 

■^  Vide  sii/irn,  p.  70. 


131 


Amoiigs 

t  the  lle^y  names  introduced    s 

hortly    ])efore,    or 

during,  the 

Ufetime   of  Jacob, 

arc  — 

Ammou 

Epher 

]\Iaachah 

Potiphera 

Allah 

Ephron 

Machir 

Rachel 

Arcl 

Er 

Moab 

Shammali 

Areli 

Gnni 

Naaman 

Shaul 

Ashhel 

Hebron 

Omar 

Shuah 

Bela 

Hezron 

On 

Timna 

Beor 

Hori 

On  an 

Zephou 

Bethuel 

Husham 

Peniel 

Zibeon 

Elon 

Jachin 

Phallu 

Ephah 

Laban 

Potiphar 

We  met  with  Am,  "The  Celestial  Mother,"  in  onr  first 
category,  we  now  find  that  On,  "  The  Strong  Father,"  is 
introduced.  The  word  Nath  appears  also  in  A&enath,  Tim- 
natli,  Zaph»a//i.  We  find,  also,  a  Beliohoth  in  Canaan  as 
well  as. in  Assyria;  and  AhoUhamah,  a  Canaanite,  bears 
nearly  the  same  name  as  one  mentioned  in  Ezeldel,  cen- 
turies afterwards,  as  Aliollhali.^ 

Having  reached  this  point  in  my  inquiry,  I  was  induced 
to  examine  critically  into  the  names  of  the  patriarchal 
families,  and  found  that  Abraham  signified  "  the  father 
on  high,"  or  "the  high  father;"  that  he  had  for  a  wife 
Sara,  who  may  be  either  '"'J^,  Sharai  =  "the  beginning;  " 
i^Tibf,  Sar-ra,  "the  mother  is  God,"  or  ™,  "a  princess,"  or 
"the  great  lady;"  or  SJtcnilia,  "the  celestial  Queen."  Sara- 
iswati,  or  "my  lady  Sara,"  in  the  Hindoo  Theology,  was  wife 
to  Mahadeva.  As  the  genealogy  progresses,  "the  celestial 
father"  and  "the  celestial  Queen"  produce  Isaac,  which 
means  "sporting,"  "frolicking,"  "toying,"  or  "laughing." 
Isaac  marries  Rchekkali,  "the  great  white  one,"  or  "the 
moon,"  whose  father  was  Nalwr,  or  "light."    Their  offspring 

**  Genesis  xxxvi.  2  ;  Ezeldel  xxiii.  4. 


132 

fire    Esau,  Edom,    "the  hairy  red  one,"   and   Jacob,    "the 

round  smooth  one."°     Their  children  are 

Reuben  ^  The  Mother's  Son;  Ra-Ben,  ri,  or  ra,  being  the 
name  of  the  Celestial  Mother,  or  of  God, 
amongst  the  Chaldees,  equivalent  to  our 
Benson,  or  li^^'  ^^,  Bab  On,  my  great 
strength. 

Simeon      =  The  hearing  On. 

Levi  =  Conjunction — the  circling  one. 

Judah         ^   Udli-a,  a  warrior,  in  Sanscrit  ? 

Dan  =  The  Judge. 

Naphtali    =  Belonging  to  Phthali  ? 

Gad  =  Good  luck. 

Aslier         =  Straight  up —  the  erect  one, 

Issachar    =  Abundance  of  sport. 

Zebulon     =  The  dwelling  place  of  On. 

Joseijh       =  The  Increaser. 

Benjamin  =  Sou  of  the  right  side.     Of  these  Dan,  Gad,  and 

Asher  have  the  same  names  as  Phoenician 

Gods,^"  whilst  Naphtah  contains  that  of  an 

Egyptian  deity. 

It  is  true  that  the  Bible  gives  another  account  of  the 

significations  of  these  names  ;    but  there  is  sufficiently  strong 

internal    evidence    to    warrant    the    belief    that    the    present 

version  does  not   truly  represent  the  original  writings.      It 

appears    to    me    that    some    names,    current  in    old    stories, 

have  been  softened  down  during  transcription,  by  variations 

in  spelling,  or  by  the  historian   inventing  a  tale  which  puts 

a  new  view  upon  the  old  matter. ^^     It  is  certainly  a  hardy 

9  These  uamca  will  be  fouud,  with  their  derivations,  in  the  Vocahulary. 
1"  For  a  particular  account  of  these  names,  see  the  Vocabulary,  s.  i\ 
11  E.  (/.,  Jacob  is  at  oue  time  said  to  get  his  name  from  grasping  his  brother's 
heel   at  birth,  and  at    another  is  said  to  have  been  named  so  because  he  was  a 
cunning  one,  and  outwitted  his  brother  Esau.     C^omj).  Gen.  xxv.  26  with  xxvii.  36. 
See  also  Jacob,  iu  the  Vocabulavv. 


133 

thing  for  any  one  to  make  such  assertions ;  but  surely, 
when  we  find  the  writer  of  "  Chronicles  "  altering  names, 
which  contain  Baal  in  "  Kinc/s,"  and  changing  that  word 
into  boslieth  ;'^'-  and  when  we  find  it  to  have  been  an  ancient 
legal  enactment  amongst  the  Jewish  Rabbis  that  every 
anthropomorphism  and  indecent  expression  met  with  in  the 
Scriptures  is  to  be  altered  into  an  euphemism,  ^^  the  charge 
cannot  be  evaded.  An  instance,  drawn  from  a  prophet, 
whose  book  has  always  been  highly  praised  for  beauty  of 
imagery  and  loftiness  of  thought,  affords  us  at  once  an 
illustration  of  the  coarseness  of  thought  and  language 
indulged  in,  even  by  the  courtly,  and  of  the  euphemism 
which  tones  it  down  ;  viz.,  "  In  the  same  day  shall  the 
Lord  shave  with  a  razor  that  is  hired,  the  head,  and  the 
hair  of  the  feet,  and  it  shall  also  consume  the  beard  " 
(Isaiah  vii.  20.     Comp.  also  2  Kings  xviii.  27,  margin). 

The  next  period  which  we  select  for  the  examination 
of  names  is  four  or  five  generations  after  the  preceding- 
one.  There  are  just  three  generations  between  Levi  and 
Eleazar,  i.  e.,  Levi,  Kohath,  Amram,  Aaron,  Eleazar ;  and 
the  length  of  time  passed  by  is,  we  are  told,  four  hundred 
years.  We  do  not  stop  to  enquire  into  this  curious  fact, 
but  transport  ourselves  to  the  period  of  the  return  to 
Canaan.  The  miseries  of  slavery  in  Egypt  have  passed 
by  ;  huge  flocks  and  herds,  a  very  fit  appanage  for  those 
whose  time  was  spent  in  brick-making,  have  gone  through 
a  wilderness,  where  there  was  naturally  neither  food,  water, 
nor  yet  space  to  exist  in ;  arms  have  been  found  for  a  race 
of  fugitives,  and  courage  has  succeeded  to  pusillanimity. 
The  nation  living   in  Egypt,   in   the   most   abject   slavery, 

12  See  1  Chrou.  viii.   33,  31;  ix.  39,   -10;    xiv.  7;    and  2  Sam.  v.  16;  ii.  8 
iv.  4;  is.  6,  10. 

1'  See  Levita's  Massoreth  Ha-Massuretli,  by  Ginsburg.  p.  191,  &c. :  Longmaus, 


134 

with  taskmasters  on  every  side,  and  with  a  leader  learned 
in  Egyptian  lore,  nevertheless  retain  their  own  language 
intact,  and  have  no  difficulty  in  conversing  with  the  kings 
of  Edom,  Moab,  and  Ammon.  Twelve  men,  speaking 
Hebrew,  go  as  spies  throughout  Canaan  without  arousing 
suspicion,  and  others,  forty  years  later,  talk  familiarly 
with  one  of  the  harlots  of  Jericho.  The  men  of  Gibeon 
converse  with  Joshua  and  Israel's  elders,  and  the  latter 
believe  that  distant  lands  speak  the  language  of  Canaan. 
The  country,  erst  so  thinly  peopled  that  two  men  could 
kill  all  the  inhabitants  in  a  town,  is  now,  in  the  fourth 
generation,  densely  populated ;  and  there  are  cities  with 
walls  exceeding  in  height  the  tower  of  Babel,  —  for  that 
was  only  intended  to  reach  into  heaven,  Avhereas  these  walls 
actually  did  so  (Deut.  i.  28).  AVe  do  not  hear  much  of 
trade,  but  we  find  incidentally  that  Achau  coveted  a  goodly 
Babylonish  garment,  which  shows  that  there  was  traffic  of 
some  kind  between  Palestine  and  Chaldfea  ;  and  seeing  that 
Achan,  who  had  been  living  and  brought  up  in  the  wilder- 
ness, recognised  it  as  Babylonian,  we  conclude  that  he  must 
have  gained  his  experience  by  meeting  wdth  some  caravan 
of  merchants  in  the  desert,  and  that  he  had  seen  rich  stuffs 
which  he  had  coveted,  although  unable  to  buy  them. 

In  the  list  of  new  Jewish  names  at  this  period-  -it  would 
be  an  useless  waste  of  time  to  repeat  old  ones,  which  are 
precisely  the  same  as  those  already  noticed  —  we  find 


Aaron 

Asriel 

Elizur 

Hor 

Achan 

Dathan 

Elkanah 

Hori 

Ahiram 

Eleazur 

Elzaphan 

Hur 

Ammishaddai 

Eliasaph 

Gamaliel 

Joshua 

Amram 

Elim 

Gideoni 

Miriam 

Anak 

Elisheba 

Helen 

Mishael 

Ashbel 

Elizaphan 

Hezron 

Mushi 

135 


Naaman  Pallu  Shclumiel 

Naasbon  Pithom  Sodi 

Nalibi  Rameses  Susi 

On  Sbammuab  Uri 

Of  new  Canaanite  names,  tbere  are  — 

Of  Persons  —  Adonizedek        Of  Places - 
Agag 
Abiman 
Arad 
Balaam 
Balak 
Cbemosb 
Evi 
Horam 
Hur 
Og 

Piram 
Ptabab 
Pteba 
Sbecbem 
Sibon 
Zippor 
Zipporfib 


Zepbon 

Zuar 

Zurisbaddai 


-Acbsapb 
Adam 
Ai 

Ajalon 
Apbek 
Aram 
Arnon 
Asbkalon 
Dibon 
Egion 
Ekron 
Gibson 
Hermon 
Hesbbon 
Madou 
Makkedab 
Merom 
Petbor 
Sbimron 
Taanacb,  &c. 

Tbat  wbicb  arrests  our  attention,  ou  reading  over  tbe 
first  part  of  tbis  list,  is  tbat  not  a  single  new  name  can  be 
traced  to  Egypt.  Tbis  is  tbe  more  remarkable,  since  a 
sojourn  for  only  seventy  years  under  tbe  Cbaldasans,  Per- 
sians, and  Medes  sufficed  to  introduce  a  number  of  new 
appellatives,  drawn  from  Aryan  or  Babylonian  sources,  and 
wbicb  continued  until  tbe  final  destruction  of  Jerusalem. 
We   also    see    tbat    tbe   leaders   of  tbe   Israelites,    Moses, 


136 

Aaron,  Hur,  and  Joshua,  have  all  of  them  Assyrian, 
PhcBnician,  or  Babylonian  names,  analogous  to  those  of 
the  kings  of  the  Amorites.  Asriel,  Ashbel,  Helon,  Hezron, 
Mushi,  Nahbi,  Pallu,  Shelumiel,  are  all  derived  from  names 
in  the  Asiatic,  not  in  the  Egyptian  mythology.  Moreover,  we 
note  that  no  name  has  yet  been  introduced  which  is  com- 
pounded with  Jab,  or  ^IJ}^,  eJiieh,  or  "  Jehovah,"  although 
for  upwards  of  sixty  years  it  has  been  known  as  the  name 
by  which  God  desired  to  go  (Exod.  vi.  2,  3) ;  and  we  notice 
still  farthei  that  the  use  of  circumcision  has  been  wholly  " 
ignored  by  the  lawgiver  who  imposed  it. 

"VVe  next  pass  on  to  another  period.  Four  generations 
have  passed  away  since  our  last  review  ;  the  Israelites  have 
been  subjected  to  various  kings,  and  have  had  times  of  rest, 
which  amount  altogether  to  about  four  hundred  years.  The 
powerful  heroes  have  mostly  died  out ;  and  no  metropolis 
seems  to  be  occupied  by  the  descendants  of  Jacob.  Samuel 
arises  as  a  prophet  and  a  judge,  and  under  his  supremacy 
quiet  is  established.  Up  to  this  time  there  is  no  evidence 
of  the  existence  of  any  writings,  besides  those  in  the  Ark, 
which  were  graven  upon  stone,  like  the  records  of  the 
Assyrians.  If  in  the  times  after  David,  "  the  law  "  could 
be  so  completely  lost,  that  no  copy  was  extant  in  the  early 
days  of  Josiah,  a  fortiori,  it  is  probable  that  such  a  loss 
occurred  during  the  time  of  the  Judges.  It  is  certainly 
clear  that  there  was  no  law  which  prevented  the  Hebrews 
worshipping  Baalim  and  Ashtaroth.  Micah  has  "  a  house 
of  Gods  ;  "  and  we  read  in  the  Book  of  Judges  of  ephods, 
teraphim,  molten  and  graven  images.  Even  Jephthah,  who 
is  specially  raised  up  as  a  deliverer,  does  not  scruple  to  offer 
up  his  own  child  as  a  sacrifice  to  the  Almighty,  any  more 
than  did  Abraham  a  few  centuries  before. 

As  Samuel  advances  into  years,  his  sons  turn  out  almost 

ii  See  Exod.  iv.  24-26;    Josh.  v.  5,  et  seq. 


137 


as  badly  as  did  Eli's.  A  kin,u'  is  sought  for,  and,  the 
prophet  having  the  management  of  the  election,  the  choice 
falls  upon  the  biggest  man.  Though  of  large  mould,  he  is 
not  sufficiently  large-hearted  to  adopt  implicitly,  and  carry 
out  faithfully,  the  orders  of  the  seer,  who,  being  unable 
to  use  him  as  a  cat'spaw,  looks  out  for  another  man. 
Accordingly,  he  on  the  second  occasion  selects  a  youth  of 
sanguine  temperament,  of  soft  mind,  easily  moulded,  and 
possessed  of  a  courage  which  we  should  call  dauntless, 
were  we  not  told  how  abjectly  he  could  play  the  madman 
when  he  was  in  real  terror  of  his  life. 

During  the  reign  of  Saul,  the  fortunes  of  the  Jews  were 
so  low,  that  there  was  scarcely  a  man  who  possessed  a  single 
implement  of  iron,  and  many  men  had  to  hide  in  caves  and 
holes  in  the  earth.  We  are  not  told  of  any  trade  having 
been  carried  on  by  the  Hebrews  at  this  time.  But  as  we 
find  from  bilingual  inscriptions  on  certain  weights  found  at 
Nineveh  that  the  Assyrians  traded  with,  and  that  their 
language  was  used  by,  the  Phoenicians,  b.  c.  1000,  we  must 
presume  that  caravans  must  have  passed  through  Palestine, 
and  brought  with  them  information  from  each  end  of  their 
journey. 

The  new  names  which  we  find  at  this  epoch  in  Israel's 
historv  are  as  follows  : — 


Abdon 

Aphiah 

Daniel 

Eshbaal 

Abiel 

Araunah 

David 

Gaal 

Abimelech 

Arumah 

Deborah 

Gaash 

Abinadab 

Azel 

Ebenezer 

Gideon 

Abner 

Barak 

Elab 

Hannah 

Absalom 

Bathsheba  or 

Eli 

Ishui 

Adonijah 

Shua 

Eliab 

Jesse 

Ahiah 

Bethaveu 

Elimelech 

Joasb 

Amasa 

Boaz 

Elishama 

Joel 

Amnion 

Carmel 

Elkana 

Jonathan 

138 


Jotham 

Micah 

Peninnah 

Shimea 

Jezreel 

Mical 

Phalti 

Shimshon 

Joezer 

Michael 

Pithon 

Solomon 

Kisli 

Michmash 

Pammou 

Tamar 

Maon 

Nabal 

Shalisha 

Tola 

Matri 

Nathan 

Shammah 

Zebul 

Melcliishua 

Ner 

Shanl 

Zei'uiah 

Merab 

Nethaneel 

Shemiiel 

Ziph 

Meribaal 

Obed 

Shephatiah 

An  analysis  of  these  names  will  be  given  hereafter.  In 
this  list  appear  for  the  first  time  a  few  words  compounded 
with  Jft/i/'  almost  all  the  rest  tell  of  an  origin  either  from 
the  people  of  the  land,  or  from  a  distant  Chaldee  som-ce. 

David,  whom  we  read  of  as  the  chosen  successor  of  Saul, 
is  driven  into  exile.  After  a  certain  number  of  adventures 
he  goes  into  the  land  of  the  Philistines,  and  while  there 
makes  the  acquaintance  and  gains  the  friendship  of  the  king 
of  Tyre.  Imviediately  after  his  return,  ive  meet  in  com- 
jwsltion  the  name  of  Jah  in  almost  every  nciv  apijellative, 
and  the  word  never  wholly  disappears  to  the  end  of  the 
Jewish  history,  although  it  is  in  abeyance  for  a  long  period 
after  the  return  from  Babylon.  With  the  new  name  it  is 
evident  that  a  new  style  of  religion  is  introduced,  one 
which  David  by  his  personal  influence  can  enforce  on  his 
own  tribe,  though  not  upon  the  nation  generally.  Twice  do 
the  other  tribes  revolt  from  him  during  his  life-time  unsuc- 
cessfully, and  a  third  time  do  they  revolt,  and  successfully, 
from  under  his  grandson.  As  soon  as  the  secession  is 
complete,  the  old  religion  is  restored  among  the  mass  of 
the  Jews.  They  doubtless  considered  themselves  and  their 
opponents  much  in  the  same  Hght  as  catholics  and  pro- 
testants    esteem   each    other    now,    each    beheving    himself 


See  Jah,  iu  tlie  Vocabuliir)  . 


139 

right,  and  inventing  all  sorts  of  stories,  good,  bad,  and 
indifferent,  about  his  opponents.  The  stories  current  among 
the  seceded  ten  tribes  about  ^•vhat  happened  in  Jerusalem 
have  not  come  down  to  us,  although  we  are  quite  familiar 
with  the  tales  told  about  the  occurrences  in  Samaria; 
miracles  being  ever  performed  at  a  distance  from  those 
who  hear  of  them. 

Having  attained  this  point  in  our  investigation,  let  us 
pause  awhile,  and  read  over  the  lessons  we  have  learned  : 

1.  We  have  learned  to  doubt  the  strict  truth  of  history, 
even  when  it  comes  to  man  as  sacred  and  infallible.  This, 
however,  is  a  fact  which  Ave  knew  before,  as  regards  other 
faiths,  although  we  refused  to  include  our  own  Scriptures 
amongst  those  to  be  distrusted. 

2.  We  have  learned  the  value  of  proper  names  as  indi- 
cative of  the  name  and  the  nature  of  the  deities  then  wor- 
shipped. 

8.  We  have  learned  the  long  duration  of  certain  forms  of 
faith,  which  have  been  due  to  priestly  interference  with  the 
individual  from  the  cradle  to  the  grave. 

4.  Wc  have  seen  that  names  were  not  originally  here- 
ditary, and  that  they  did  not  become  so  until  individual 
families,  or  nations,  were  deprived  of  their  ancient  priest- 
hood. 

5.  We  have  seen  changes  in  names  tell  of  a  change  of 
Gods,  and  that  with  the  alteration  new  mythoses  have  been 
invented. 

As  it  is  always  well  to  try  to  judge  the  past  by  the 
light  of  the  present,  we  may  compare  the  literature  of  Judah 
with  that  which  Eome  adopts  to  adorn  her  canonised  Saints. 
With  her  neither  Saint  nor  Martyr  is  elevated  to  his  high 
place  until  long  after  his  death,  Avhen  all  those  who  knew 
him  personally  during  life  have  deceased,  and  the  field  is 
open  for  a  crop  of  miracles,— the   growth  of  which  is  strong 


140 

and  hardy,  according  to  the  time  and  distance  intervening 
between  the  faithful  and  the  Saint.  The  miracles  per- 
formed by  St.  Francis  Xcavier,  in  India,  surpass  by  far  those 
performed  in  Europe  by  any  other  Saint  ;  and  Komish 
miracles  are  far  more  abundant  in  those  countries  where  the 
papal  faith  has  supremacy,  than  in  protestaut  districts,  where 
the  acumen  of  the  people  is  exercised  by  the  habit  encouraged 
by  their  pastors  of  thinking  for  themselves  in  matters  of 
religion.  Protestants  do  not  scruple  to  deride  or  pity  the 
unreasoning  faith  which  induces  the  devout  Romanist  to 
believe  implicitly  the  sacred  stories  of  canonised  moderns; 
yet  they  i-esent,  with  all  the  might  of  superlative  bigotry, 
the  idea  that  similar  stories  may  have  been  written  by  astute 
Jewish  23riests  in  ancient  Palestine. 

6.  We  have  learned  that  certain  appellatives  have  de- 
scended from  the  earliest  times  to  our  own.  Ah,  the  father, 
in  the  days  of  Abraham,  became  Ahha  in  later  times,  and  in 
our  own  is  still  to  be  seen  in  Abbot  and  Abbe ;  and  Melech 
or  Melchi  is  still  current  as  Melek  and  Melchior. 

7.  We  have  seen  that  the  Jews  adopted  into  their 
nomenclature  the  names  of  the  Gods  of  Mesopotamia  and 
Phoenicia,  and  from  the  junction  between  the  Samaritan 
Ahab  and  the  Zidonian  Jethebaal,  in  the  person  of  his 
daughter  Jezebel,  we  may  infer  that  the  religion  of  the  two 
famihes  was  substantially  the  same.  How  completely  our 
views  are  borne  out,  will  be  shown  in  the  subsequent 
Vocabulary,  by  an  investigation  into  all  the  names  of  the 
Old  Testament. 


CHAPTER    XI. 

Symbols — their  autiquitj'.  The  disc  or  circle.  The  wheel — its  varieties.  The 
mural  ornament.  The  crescent.  The  triangle.  The  double  triangle.  The 
double  triangle  and  the  circle.  Phallio  crosses.  Maltese  cross.  Buddhist  cross. 
Emblems  of  the  triad.  The  fleur  de  lys.  The  T  sign.  The  cnix  ansata.  The 
shamrock.  Pillars  in  porch  of  temples.  Gilgal.  JVIeuhirs  and  stone  heaps. 
Symbols  of  Arba-il.  Hindoo  signs  of  the  Linga  Yoni.  Female  emblems.  The 
shell.  Sistrum  of  Isis.  The  female  sign  of  Assyria  —  its  meaning.  The  pine 
cone  and  basket.  The  delta.  Sacred  shields.  The  stole.  The  ship  —  its 
meaning.  The  mast  of  the  boat.  The  anchor.  The  ark.  The  broad  arrow. 
Chinese  emblems.  Biiddhist  signs  —  the  fish  and  triad.  The  method  of 
benediction  by  priest  and  pope.     The  mitre.     Concluding  remarks. 

Up  to  the  present  time  we  have  been  concerned  chiefly 
with  the  descent  of  names  from  a  remote  antiquity  to  our 
own  days,  with  their  signification  when  they  were  first 
bestowed  by  the  priest  who  dictated  them,  and  with  the 
nature  of  the  Gods  worshipped  when  those  names  were 
current.  We  now  propose  to  show  that  certain  figures  or 
symbols  enfokl  a  meaning  similar  to  that  enveloped  in 
many  cognomens,  and  have  had  a  descent  equally  long. 
A  vast  number  of  the  mystic  signs  once  common  in  Pagan 
worship  are  still  domiciled  amongst  ourselves ;  and  the 
High  Churchman  of  to-day  decorates  the  edifice  in  which 
he  officiates  witb  symbols  similar  to  tliose  which  awed  the 
worshippers  of  Aslier,  Ishtar,  or  the  Sun.  To  the  vast 
majority,  the  signification  of  the  symbols  used  amongst 
moderns  is  unknown,  nor  is  their  origin  even  suspected ; 
but,  as  is  usual  amongst  theologians,  whose  policy  is  to 
adapt  new  ideas  to  ancient  ones,  the  Church,  which  adopted 
its  symbols  from  Paganism,  has  invented  some  story  to 
account  for  their  existence,  which  by  constant  repetition 
has  been  at  last  adopted  as  truth. 

As  it  is  difficult  to  arrange   symbols  according  to  order, 


142 

we  shall  only  attempt  to  do  so  in  a  rudimentary  fashion. 
As  all  are  familiar  Avith  the  serpent  and  the  dove,  the  obelisk, 
the  pyramid,  the  round  tower,  the  menhir,  or  tall  upright 
stone,  it  will  be  unnecessary  to  figure  them.  We  may  con- 
sider, first,  the  circle  or  disc  in  all  its  varied  forms ;  secondly, 
the  triangle ;  thirdly,  the  cross  ;  fourthly,  the  signs  used  to 
express  the  triad;  fifthly,  the  symbols  of  Arha-il,  or  the 
four  great  ones,  which  will  be  followed  by  what  may  be 
called  female  emblems,  and  other  miscellaneous  ones. 

1.    Tlie  circle  or  disc. —  This  is  seen  in  its  rudimentary 
T,.        „,  form    in    "  the    Aureole  "   round   the 

Figure  24. 

^.- head    of  those    endowed  with   divine 

/  \       attributes.      At  Pompeii  and  Hercu- 

/  \    laneum,  numbers  of  Heathen  figures 

/  1  were  adorned  by  this   circlet — a  pro- 

1  1  ceeding   very    necessary   when    Gods 

'^  /    and    Goddesses    were,    and   still  are, 

"""x  /        pourtrayed  by  painters    as    men    and 

"  '"  women,  who    are  often  wholly  nude. 

Without  such  a  contrivance,  Venus  would  be  simply  a  naked 

woman,   and   the  Virgin   Ishtar,   or   Mary,    e.  g.,  the   Maria 

del  Sedia,  without  a  circlet  round  her  head,  would  resemble 

any  matron  who  had  a  child  in  her  arms. 

In  modern  as  well  as  in  ancient  art,  a  variety  of  plans 
have  been  adopted  to  make  the  circle  move  mysterious. 
Sometimes  it  is  painted  as  if  solid,  the  colour  adopted 
being  golden  ;  and  sometimes  it  is  actually  gilded.  Some- 
times the  cross  is  inscribed  therein,  in  as  many  different 
varieties,  or  difierent  forms,  as  it  is  possible  to  conceive. 
Sometimes,  by  shading,  the  disc  is  made  to  represent  an  orb, 
and  that  orb  is  divided  into  four  compartments  by  a  cross 
made  with  triangular  arms.  The  origin  of  the  aureole,  or 
disc,  was  the  solar  orb,  which  was  represented  as  a  circle, 
to  distinguish  it  from  the  moon,  whose  symbol  was  the 
crescent.     Being  round,  it  was  soon  likened  to  the  wheel  of 


143 


Figure  25. 


a,  chariot ;  and  the  sun  was  spoken  of  as  a  charioteer  driving 
through  the  sky,  as  Ave  see  in  the  chissic  story  of  Phiietou 
and  his  father.  A  wheel,  therefore,  was  often  used  as  an 
emblem  of  the  God  (comp.  Ezek.  i.  16,  20),  Fig.  25. 

But  the  sparkling  fancy  of  priestly  artists  soon  improved 
upon  this  plain  symbol,  and  adopted 
plans  by  v,'hich  it  might  be  made 
to  infold  an  increased  amount  of 
mystery.      The    outer  end   of  each 

spoke   was    designed    thus   -"Tj^  as 

emblematic  of  the  triad  ;    or  another 
design  was  adopted,  as  being  more 

artistic,  viz.,  '' 


thus 


thus   ( 


Figure  27. 


The  obvious  intention  of  the  last  three  is  to  pourtray, 
(26),  the  solar  cross,  and  the  mystic  four;  (27),  the  solar 
cross,  the  mystic  four,  and  the  triad;  (28),  the  solar  cross, 
the  mystic  triad,  and  the  eight-rayed  star,  emblem  of  the 
sun  in  conjunction  with  the  moon. 


144 

Great  numbers  of  small  leaden  medals  have  been  found 
in  the  Seine  at  Paris,  in  which  one  or  other  of  these  symbols 
is  depicted  on  one  side,  while  on  the  obverse  is  the  character- 
istic emblem  of  the  male  or  female  sex. 

To  this  day,  the  very  ancient  parish  church  of  Bebington, 
Cheshire,  has  not  only  the  Solar  Wheel,  each  spoke  of  which 
terminates  in  a  triad,  as  one  of  the  adornments  of  the 
Reredos,  but  it  abounds  with  Deltas,  Acorns,  Maltese  crosses, 
infolding  triangles,  and  Virgins,  who,  like  the  ancient  Isis, 
are  crowned  with  the  inverted  crescent,  the  chaplet  being 
still  farther  adorned  with  the  seven  planets. 

A  further  development  of  the  solar  emblem  seems  to 
have  been  adopted  by  some.  This  may  have  arisen  from  a 
Chaldee  source,  since  a  circle  so  adorned  exists  in  the 
Assyrian  Collection  in  the  British  Museum,  viz.,  the  addi- 
tion of  something  like  fortifications  round  the  outside  ring, 
as  represeuted  in  the  lower  half  of  Fig.  27;  a  device  which 
reminds  us  of  the  mural  crown,  and  of  ISIan/,  the  mother 
of  the  world.  Now  the  addition  of  the  tower  to  the  head 
of  female  deities  (see  Fig.  14,  p.  105),  was  to  indicate 
that  the  individual  was  a  pure  virgin,  unapproachable  to 
the  forces  of  temptation.  We  see  the  use  of  this  metaphor 
in  the  Song  of  Solomon  viii.  9,  10,  which  in  Ginsburg's 
translation,  p.  189,  is,  "  If  she  be  like  a  wall,  we  will  build 
upon  her  a  silver  turret,"  Hence  we  conclude  that  the 
addition  of  the  mural  design  to  the  outer  circumference 
of  the  Solar  Wheel  was  to  indicate  the  belief  of  the 
artist  who  adopted  it,  that  the  Sun  was  feminine  as  well 
as  masculine.  As  the  disc  was  sometimes  used  without 
the  cross,  so  the  cross  was  used  sometimes  without  the 
disc ;  a  fact  to  which  we  shall  refer  shortly.  The  crescent 
has  always  been,  as  it  is  now,  a  lunar  emblem,  and  a  sign 
or  symbol  of  the  Celestial  virgin.  As  such  it  appears  on 
ancient  gems  and  sculptures.  Sometimes  it  is  associated  with 
the  Sun,  the  latter  orb  fitting  in  as  it  were  into  the  hollow 


145 


Figure  29. 


between  the  moon's  horns.  Sometimes  the  two  are  poiir- 
trayed  side  by  side.  Occasionally  the  sign  is  inverted,  and 
attached  to  the  head  of  a  female  deity,  as  in  the  annexed 
figure  of  Isis.  A  figure  of  a  similar 
design,  though  slightly  differing  in 
detail,  is  said  by  archaeologists  to 
have  been  worn  by  the  Arch  Druids; 
and  many  Avill  remember  that  the 
most  ancient  forms  of  money  with 
which  we  are  acquainted  were  golden 
crescents,  of  varying  size  and  weight, 
which  are  to  be  found  equally  in 
the  bogs  of  Ireland,  and  along  the 
coasts  of  Africa.  As  coins  were  first 
adorned  by  effigies  of  the  favourite  deity,  so  the  shapes  they 
assumed  ere  dies  were  invented  Vvere  those  of  the  crescent  ; 
and  the  ancient  "  ring  money,"'  as  it  is  termed,  tells  us  of 
the  worship  of  the  Yoni  in  primeval  times. 

The  triaiuilc  plays  an  important  part  in  the  mysteries  of 
India,  and  amongst  the  Freemasons  generally;  it  seems  to 
have  been  equally  important  in  the  olden  time.  I  cannot 
remember  to  have  seen  it  fignred  on  any  Assyrian  or  Chaldee 
sculpture,  birt  it  is  conspicuous  enough  in  ancient  Egypt, 
where  the  triangle  and  the  four-sided  pyramid  may  be  seen 
towering  high  above  the  ground,  the  form  usually  adopted 
Figure  30.  bciug  equilateral ;  it  is  at  once 

an  emblem  of  a  trinity,  three 
in  one,  and  of  Arha,  where  all 
are  co  -  equal.  The  triangle 
resembles  the  flame  of  sacred 
fire  emerging  from  the  holy 
lamp ;  and  placed  (as  in  Fig. 
30)  with  its  apex  uppermost,  it 
typifies  the  phallic  triad.  With 
its   base   upwards,    it   typifies 


146 


what  is  known  to  anatomists  as  the  Mous  Veneris,  the  Delta, 
or  the  door  through  which  all  come  into  the   world.     The 
Figure  31.  uuion  of  these  two  triangles 

(as  in  Fig.  31)  typifies  the 
male  and  female  principles 
uniting  with  each  other,  and 
producing  a  new  figure,  a 
star,  while  each  retains  its 
own  identity. 

With  a  line  drawn  across 
(at  (?),the  symbol  became  the 
shield  of  David,  or  the  cele- 
brated seal  of  Solomon,  with 
which  he  mastered  the  Ge- 
nii.^ 

Fig.  32  is  practically  the  same  symbol  as  Fig.  31 ;  it  exists 
on   the   celebrated  gates  of  Somnauth ;    and   Fig.    33  is  a 

Figure  33. 


Figure  32 


See  KiTTo's  Cyclopccdia,  article  Amulet. 


147 

Bnddhist  emblem,  in  'Rliicli  the  two  triangles  instearl  of 
intertwining  are  nnited  b}-  the  serpent,  the  emblem  of  desire. 
This  also  is  to  be  seen  on  Somnanth's  gates.^  From  the 
same  source  as  the  last  two,  the  next  diagram  is  taken. 

This  is  a  mnch  more  complicated  symbol  than  any  others 
we  have  yet  seen.     In  Hindostan  it  is  called  the  Sri  lautra, 


s\y 


WEST 

and  is  a  Buddhist  emblem.  It  is  an  ornament  in  the  Royal 
Masonic  Arch,  and  is  to  be  met  with  in  our  old  parish 
churches.  The  use  made  of  it  by  the  faithful  is  this  : —  the 
triangles  are  placed  according  to  the  points  of  the  compass, 
Siva  being  to  the  North;  —  or  rather  Brahma  to  the  East, 
and  Laksmi  to  the  West;  then  a  sacred  relic,  or  small 
image  of  Buddah,  is  placed  in  the  central  circle,  and  prayers 
are  then  uttered,  whatever  they  may  be.  The  symbol  signi- 
fies, the  world  within  the  universe,  as  well  as  the  male  and 

-  Journal  Hoijal  Asiatic  >':>ociety,  vol.  xiii.,  p.  79. 


148 


female  trinities,  combined  with  each  other,  yet  distinct,  i.  c, 
two  triads,  where  each  is  equal  to  the  other.  Amongst 
the  Buddhists  this  symbol  has  a  great  variety  of  forms: 
in  one  the  central  circle  is  raised  like  a  dome,  which  may 
either  represent  the  round  world,  the  full  womb,  or  the  navel 
of  Vishnu ;  in  another  it  is  complicated  with  the  Lotus,  the 
emblem  of  self-fertihsing  power ;  but  I  have  not  reproduced 
them  here,  as  the  signs  are  never  used  amongst  ourselves. 
There  is  yet  another  combination  of  triangles,  which  is  repre- 
sented by  Figure  35  ;  it  is  both  Indian  and  Figm-e  35. 
Greek;   but  I  am  unable  to  divine  its  use,  A 

or,  if  it   be  symbolic,  its    meaning,  farther   ^ /\ ^ 

than  to  suppose  that  it  describes  in  mystic    \/      \  / 
form  the  union  of  perfection  under  the  double        /  ../\  \ 
five  or  ten  lines— ten  being  the  emblem  of       ' '  A 

perfectness  — with  the  double  and  infolding  triangles. 

Another  form  of  triangle  is,  as  I  have  mentioned,  the 
four-sided  pyramid,  where  the  numbers  three  and  four  are 
united.  Another  is  the  cone,  the  representative  of  the 
Paphian  Venus  ;  the  most  popular  one  of  antiquity  was  a 
conical  stone.  Tacitus  thus  speaks  of  it  :  "  The  statue  of 
the  Goddess  bears  no  resemblance  to  the  human  form.  It 
is  round  throughout,  broad  at  one  end,  and  gradually  tapering 
to  a  narrow  span  at  the  other,  like  a  goal.  The  reason  of 
this  is  not  ascertained.  The  cause  is  stated  by  Philostratus 
to  be  symbolic."  ^ 

"In  all  Cyprian  coins,"  says  Lajard,  Recherchcs  sur  la 
Culte  de  Venus,  p.  36,  &c.,  "from  Augustus  to  Macrinus, 
may  be  seen  in  the  place  where  we  should  anticipate  to  find 
a  statue  of  the  Goddess,  the  form  of  a  conical  stone.  The 
same  is  found  placed  between  two  cypresses  under  tbe  portico 
of  the  temple  of  Astarte,  in  a  medal  of  .^lia  CapitoHna;  but 
in    this    instance   the  cone  is  crowned.     In  another  medal, 

8  Tacitus,  HUtory,  book  ii.,  c.  b. 


149 

struck  by  the  elder  Philip,  Venus  is  represented  between 
two  genii,  each  of  whom  stands  upon  a  cone  or  pillar  with 
a  rounded  top.  There  is  reason  to  believe,  that  at  Paphos, 
images  of  the  conical  stone  were  made  and  sold  as  largely 
as  were  effigies  of  Diana  of  the  Ephesians." 

Again  we  read  in  the  same  Author,  "  JNIedals  and 
engraved  stones  demonstrate  that  the  hieratic  prescriptions 
required  that  all  those  hills  which  were  consecrated  to 
Jupiter  should  be  represented  in  a  conical  form.  At  Sicony, 
Jupiter  was  adored  under  the  form  of  a  pyramid." 

Again, — "  The  cone  w^as  one  of  the  symbols  peculiar  to 
many  of  the  gnostic  sects.  It  had  sometimes  a  funereal 
sense.  A  cone  in  the  possession  of  Mons.  Lajard,  which 
was  found  at  Aleppo,  proves  that  in  the  first  centuries 
of  our  era  the  conical  form  was  also  employed  for  Christian 
monuments,  since  the  one  in  question  has  engraved  upon 
it  the  bust  of  Christ,  with  the  letters  XP I  C  T  0  Y.  Below 
the  bust  there  is  a  fish. 

Both  the  cone  and  the  phallus  had  the  double  sense  of 
life  and  death. 

The  union  of  ideas  about  the  cone,  the  square,  and 
the  pillar  are  seen  in  the  pyramids  and  obelisks,  and  the 
frequency  Avith  which  altars  were  made  conical,  square, 
cylindrical,  or  with  an  union  of  all  these  forms. 

The  cone  was  essentially  a  female  emblem.  The  pillar 
was  a  male  sign.  The  square,  or  the  four-sided  cune,  w^as 
the  emblem  of  the  union  of  the  sexes. 

Lajard  also  adds  (ibid.  p.  63,  &c.),  that  "Monsieur  Creuzer 
found  amongst  the  ruins  of  Carthage  a  large  conical  stone, 
which  he  considered  to  be  a  representation  of  the  female 
Venus."  He  also  mentions  many  smaller  cones  which  he 
had  found  in  Greece,  some  of  them  bearing  the  name 
Aphrodite.  In  Gozo  a  conical  monumental  stone  was  found 
in  one  of  the  niches  oi  the  ruins  of  a  temple  which  had  been 


150 

sacred  to  Astarte.  Man}'  other  small  cones  have  been  found 
which  have  evidently  been  worn  in  personal  ornamentation, 
or  as  charms,  and  these  have  iisuall}^  been  engraved  with 
doves  or  other  mystic  devices.  It  must  be  noted  that 
Lajard  is  speaking  of  the  Androgynous  Venus,  not  the 
Grecian  Goddess  of  desire. 

The  ordinary  pawnbrokers'  sign,  often  called  the  Lom- 
bards' sign,  is  another  form  of  the  triangle,  as  old  at  least 
as  the  Babylonian  empire. 

There  can  be  no  doubt,  I  think,  in  the  mind  of  any 
student  of  antiquity,  that  the  cross  is  not  originally  a 
Christian  emblem  ;  nay,  the  very  fact  that  the  cross  was 
used  as  a  means  of  executing  criminals  shows  that  its 
form  was  familiar  to  Jews  and  Romans.  It  was  used 
partly  as  an  ornament,  and  partly  in  certain  forms  of 
religious  worship.  The  simple  cross,  with  perpendicular 
and  transverse  arms  of  equal  length,  represented  the  nave 
and  spokes  of  the  solar  wheel,  or  the  Sun  darting  his 
rays  on  all  sides.  As  the  wheel  became  fantastically 
developed,  so  did  the  cross,  and  each  limb  became  so 
developed  at  the  outer  end,  as  to  symboHse  the  triad. 
Sometimes  the  idea  was  very  coarsely  represented ;  and  I 
have  seen,  amongst  some  ancient  Etruscan  remains,  a 
cross  formed  of  four  phalli  of  equal  length,  their  narrow 
end  pointing  inwards  ;  and  in  the  same  work  another  was 
pourtrayed,  in  which  one  phahus  was  made  of  inordinate 
length,  so  as  to  support  the  others  high  up  from  the  ground  ; 
each  was  in  itself  a  triad.  The  same  form  of  cross  was 
probably  used  by  the  PhcEuicians,  Avho  appear  to  have 
colonised  Malta  at  an  early  period  of  their  career  ;  for  they 
have  left  a  form  of  it  behind  them,  in  the  shape  of  a  cross 
similar  to  that  described  above,  but  which  has  been  toned 
down  by  the  moderns,  who  could  not  endure  the  idea  of  an 
union   between   grossness    and    the   crucifix,   and  the  phalli 


151 

became  fis  innocent  as  we  see  them  in  the  Maltese  Cross 
of  to-day. 


Figure  3fi. 
V 


In  this  form  of  cross  the  male  organ  is  depicted  as  per- 
pendicular to  the  scrotum  and  its  contents.  In  another 
form  —  one  which  is  chiefly  used  amongst  the  Buddhists,  but 
which  is  sometimes  spoken  of,  I  know  not  on  what  authority, 
as  Thor's  hammer  — Asher  is  represented  at  right  angles 
with  Ann  and  Hoa.     In  the  one  depicted  below   (Fig.  38), 

Figure  38. 


there  is  an  union  of  four  male  organs,  which  are  compHcatcd 
farther  by  four  emblems  of  the  Yoni,  in  shape  resembling  a 
barley  corn,  four  triple  triangles,  and  four  conjunctions  of  the 
Sun  and  Moon.     The  figure  goes  by  the  name  of  Swasti.* 

i  See  Journal  of  Royal  Asiatic  Society,  vol.  xviii.,  p.  391,  a  reference  to  which 


152 

Besides  these,  tliere  were  many  other  forms  of  cross  adopted 
which  would  symhoHse  in  one  emblem  a  multiplicity  of 
doctrines ;  for  example,  each  of  the  three  upper  limbs  has 
been  modified  in  this  manner  — 


Figure  39. 

M-T— • '  01"   still    farther 


Figure  4C 

. 

^ 

--A 



^~ 

.^-^- 

both  of  which  are  suggestive  of  the  trinity  and  the  triangle 
and  we  occasionally  see  the  same  upper  limbs  modified  thus 


0 


=^ 


forms  which  are  not  only  suggestive  of  the  trinity,  but  of  the 
nature  of  the  triad  as  it  was  originally  understood.  Another 
and  very  ancient  form  of  the  cross  is  similar  to  our 
letter  T,  as  f ;  the  ancient  Tan,  If,  in  Phcenician  ;  X  T 
in  ancient  Hebrew ;  and  4  ~f  in  old  Greek.  In  the  form 
of  "f ,  it  symbolises  the  Phallic  triad ;  and  when  a  handle 
was  given  to  it,  as  in  the  crux  ansata,  as  in       Figure  u. 

Fig.  44,  it  became  the  "  emblem  of  life,"  under  , ^     | 

which  name  it  is  familiar  to  the  Egyptologist, | 

and  to  most  antiquarians.  It  typifies  the  arha-il,  the  four 
great  Gods  of  the  Assyrian  mythology,  to  which  we  have 
already  referred.  It  was  with  the  cross,  in  the  form  of  the 
Tau,  that  Ezekiel  was  directed  to  stamp  the  foreheads  of  the 
men  of  Judah,  who    feared  the  Lord   (Ezek.  ix.   4) ;  ^  and 

will  show  that  three  leathers  joiued  together,  like  those  in  our  Prince  of  Wales'  cap, 
is  also  a  Buddhist  emhlem. 

B  The  words  iu  the  Hebrew  are  in  H'-inni,  translated  by  the  Vulgate,  et  signa 
rAa«,  i.e.,  marked  Tau  on  their  foreheads,  whicli  letter,  in  the  ancient  Hebrew, 
was  formed  thus  :  J—  or  ^x;|_ 


153 

our  Christian  kings  find  queens  still  use  the  old  Egyptian 
symbol  of  life  as  the  coronation  orb/'    "p^ 

The  particular  form  of  cross  which  is  connected  with 
Saint  Andrew,  and  called  after  his  name,  is  of  Assyrian 
origin.  At  first  it  represented  the  dove  attached  to  the 
nave  of  the  solar  wheel,  with  wings  and  legs  extended ; 
and  in  later  times,  the  cross  was  used  in  this  particular 
form  to  depict  the  holy  dove  —  the  bird  sacred  to  Venus. 
When  we  see  a  symbol  like  this  descend  from  the  remotest 
antiquity  to  current  times,  and  often  without  its  meaning 
being  suspected,  we  may  well  believe  that  names,  which 
have  essentially  the  same  meaning,  may  have  descended 
in  like  manner.  The  genius  of  mankind  generally  is 
eminently  conservative :  Ave  copy,  as  far  as  we  can,  the 
past.  In  coronations,  prorogations,  proclamations,  and 
everything  which  relates  to  royalty  and  government,  pre- 
cedents are  sought  for  ;  and  past  practice  has  more  power 
than  present  needs.  There  are  not  many,  who,  like  the 
first  Napoleon,  will  crown  themselves,  instead  of  submitting 
to  be  crowned  by  a  priest ;  and  few,  like  the  present 
Napoleon,  who  would  venture,  when  on  a  throne,  to  consult 
(in  the  choice  of  a  consort)  private  feelings  more  than  state 
customs.  It  is  this  constaut  clinging  to  examples  and 
antiquity  which  enables  us  to-day  to  recognise  the  past 
in  the  present,  as  clearly  as  if  our  individual  age  had  been 
prolonged  equally  with  that  of  Methuselah. 

The  symbols  which  are  intended  to  represent  the  triad, 
or  trinity,  arc  numerous ;  they  stand  either  alone,  or  in  com- 
bination with  other  signs,  e.g.,  the  cross  and  the  triangle. 

The  most  conspicuous  is  the  compound  leaf  of  the  trefoil. 
Modern  story  has  attributed  to  St.  Patrick  the  idea  of 
demonstrating  a  trinity  in  unity,  by  showing  the  shamrock 

6  For  faitlier  iuformatiou  on  the  cross,  see  the  article  Cross,  iu  the  Vocivbulury. 


164 

to  his  hearers  ;  but,  like  many  other  things  attributed  to 
the  modems,  the  idea  belongs  to  the  ancients.  In  a  very 
celebrated  temple  of  the  Sun  at  Marttand,  in  Cashmere,  the 
trefoil  ornament  abounds,  and  its  intention  has  evidently 
been  to  expound  the  Vedic  trinity.  Close  to  the  temple  once 
stood,  but  now  lies  in  ruins,  an  enormous  and  curiously 
carved  emblem  of  Mahadeva,  the  Assyrian  Asshur.  In 
the  entrance  court  to  this  temple  are  two  emblematic 
pillars.  Two  similar  pillars  stood  before  the  temple  of  the 
Syrian  Goddess,  or  the  Female  Sun  ;  they  were  so  built 
that  their  likeness  to  the  thing  signified  was  unmistake- 
able,  and  fi-om  their  summits  the  prayers  of  the  people 
were  offered  up.  The  account  given  by  Lucian'  is  to  the 
effect,  that  at  a  certain  festival  a  man  worked  himself 
up  on  the  outside  by  means  of  a  rope,  and  that  when  he 
reached  the  top  he  let  down  a  string.  To  this  the  faithful 
attached  a  basket  containing  offerings  and  forms  of  prayer, 
which  were  drawn  up  to  the  summit.  The  man  remained 
on  duty  for  seven  days  and  nights.  It  is  not  without 
interest  that  we  observe  Solomon,  the  special  friend  of  the 
Phoenician  Hiram,  erecting  two  pillars  before  his  temple, 
one  of  which  he  called  Jachin,  and  the  other  Boaz — =the 
one  meaning  "the  strong  one,"  the  other,  "the  active  one." 
Few  who  are  familiar  with  the  notions  then  current  can 
doubt  the  meaning  of  the  symbol ;  nor  can  we  refuse  to 
see  in  them  the  origin  of  the  two  spires  or  towers  which 
adorn  so  many  continental  and  some  British  Cathedrals. 
I  cannot  also  help  believing  that  the  liir/Ji  places,  so  often 
spoken  of  in  Scripture  as  having  been  erected  by  some  and 
pulled  down  by  other  kings,  had  a  phallic  origin.  Nor, 
while  upon  this  subject,  can  I  refrain  from  noticing  that 
Colonel  Leslie®  calls  attention  to  Galgals,  or  circular  heaps 

7  Dc  ded  Syria. 

8  The  Eurlij  Baccs  of  Scotland,  vol.  ii.,  8vo. ;  Ediiiburgli,  Edmonstone  &  Douglas. 


155 

of  stones  siirmounted  by  a  tall  pillar,  which  are  abundant  in 
England  and  Western  France.  He  ably  demonstrates  that 
they  were  used  for  council  and  for  justice,  and  calls  our 
attention  to  the  influence  of  Gilgal  in  the  time  of  Samuel 
the  Judge.  His  circuit  courts  were  held  at  Bethel,  Gilgal, 
and  Mizpeh — "the  house  of  the  Sun,"  "the  wheel"  (or 
"  circuit,"  or  "the  Sun's  heap  "),  and  "  the  tower  "  (Asher) 
respectively.  Even  in  the  book  of  Joshua,  we  find  that 
Gilgal  had  a  phallic  significance;  there  it  was  that  a  huge 
heap  of  foreskins  from  all  the  host  of  Israel's  men  was 
made.  We  may,  however,  comparing  this  Syrian  heap  with 
those  elsewhere,  conceive  that  it  had  a  difierent  origin,  and 
a  different  meaning.  There  is  in  all  Galgals  a  central 
menhir  and  a  circular  heap  of  stones,  to  which  all  passers-by 
used  to  add  one.     The  outline  of  the  mound  thus  produced 


Figure  45. 


is  this       II  in  perspective  thus  : 


Now  one  of  the  most  common  of  the  emblems  of  the  phallic 

Fig.  47.  Fig.  4S. 

A  A 

triad  is  A  \    or     "x   y     and  we  can  readily  c-onceive  that 

the  fertile  fancy  of  the  devout  might  induce  them  to  increase 
the  proportions  of  each  part,  —  the  perpendicular  and  the 
horizontal  indefinitely,  —  and  pourtray  Mahadeva  with  as 
many  emblems  of  virility  as  they  have  given  emblems  of 
nourishment  to  Diana  of  the  Ephesiaus.  We  might  willingly 
shut  our  eyes  to  a  few  isolated  facts,  but  when  all  bear  so 
unmistakeably  in   one  direction,  we   cannot   do   so.     Even 


156 


the    trefoil    has    been    selected    as    an    emblem,    because    it 
contains   a   double   or   a  treble   mystery; 
the    shape    of   the    Avhole   leaf  is   this  — 
Each  leaflet  is  notched  in  its  outer  mar- 
gin,   and   when   taken    separately,    thus,  V 
Fig.  50.  (^ig-  ^0')  i^  suggestive  of  the  up- 
right pyramid,  and  the  sacred  bag, 
/  \    the  scrotum  ;   and  if  there  were  a 
LvJ  fourth  leaflet,  we  should  recognise 
the  same  idea  as  in  the  Etruscan 
Maltese  cross. 

Another  favourite  emblem  of  the  triad,  or,  as  the  moderns 
believe,  of  the  sacred  trinity,  is  the  Fleiir  de  Lys  of  France, 
a  symbol  Avhich  Avill  readily  be  recognised  in  the  following 
figure  as  emblematic  of  the  male  organ,  as  the  corres- 
ponding figure  on  the  left  is  of  the  female  — 


The  use  of  this  flower  in  modern  heraldry  reminds  us 
of  the  time  of  Solomon,  and  the  famous  temple  which  he 
built.  In  it  were  sundry  carvings  of  lilies,  open  flowers, 
pomegranates,  and  palm  trees,  as  well  as  the  cherubim, 
the  bull-headed  creatures  which  figure  so  largely  in  the 
Assyrian  palaces.  Now  there  cannot  be  a  doubt  that 
Solomon  did  not  know  our  modern  trinity,  for  the  second 
and  third  persons  in  it  had  not  then  been  manifested ;  but 


157 


Figure  53. 


he  did   know  the   mystic   meaning  of  the   lotus,  the 
granate  (Rimmon),  and  the  pahn  tree  (Asshur),  and 
these  have  reference  to  male  and  female  attributes,  we 
conceive  the  lily  had  the  same. 

We  awhile  ago  spoke  of  the   Tan,  T,  a  sa  cross; 
also  an  emblem  of  the  triad.     I   doubt   not  that  the 
leg    of  ancient  Sicilia,   and    now  j^j„,^j.g  50. 
adopted  by  the  Isle   of  Man,  as 
the  Insular  emblem,  had  a  similar 
significance.     The  Lombard  sign 

o  o  Qp    o    ^^,j^g  ^igQ  emblematic  of       1 

000  I 

the  same.    The  symbols  of  Arha-       | 

il  or  the  four  great  Gods,  were — 

Figure  55.  Figure  56. 

t 


pome- 
as  all 
must 


il  -9- 


o 


{b 


A 


The  Hindoo  forms  are 

Figure  57. 


Figure  61. 


This,  of  which  the  large  earth- 
work of  Avehury  is  possibly  an 
example,  represents  the  Arba 
under  another  form.  It  is  also 
Neho  and  Arglia. 


158 

The  celebrated  Golden  Shields,  of  Solomon  and  others, 
will  be  referred  to  under  the  next  heading. 

We  come  now  to  speak  of  what  Ave  may  designate  female 
emblems.  It  may  easily  be  nnderstood  that  few  peo^ole,  if 
any,  would  be  so  gross  as  to  nse  in  religious  worship  true 
simulacra  of  those  parts,  which  their  owners  think  it  shame- 
ful to  speak  of,  and  a  punishment  or  reproach  publicly  to 
show.®  There  is  therefore  circumlocution  in  language, 
symbolism  in  sculpture,  &c.,  wherever  reference  is  made 
to  them.  Words  and  figures  are  adopted  which  are  suffi- 
ciently veiled  not  to  be  understood  by  the  multitude, 
yet  significant  enough  to  indicate  them  to  the  initiated. 
The  palm-tree  and  the  pomegranate,  the  tower  and  the 
winepress,  are  quite  innocent  in  common  conversation,  while 
in  mythoses  they  have  a  hidden  meaning.  The  scholar  is 
of  course  aware  that  there  were  occasions  on  which  no  such 
reticence  was  used,  and  where  an  excessive  shamelessness 
prevailed.  Of  their  nature  it  is  unnecessary  to  speak,  farther 
than  to  say  that  the  exposures  were  made  with  a  religious 
idea,  such  as  that,  probably,  which  actuated  David  when  he 
leaped  and  danced  before  the  ark." 

The  moderns,  who  have  not  been  initiated  in  the  ancient 
mysteries,  and  only  know  the  emblems  considered  sacred, 
have  need  of  both  anatomical  knowledge  and  physiological 
lore  ere  they  can  see  the  meaning  of  many  a  sign,  I  have 
already  referred  to  the  triangle, — the  Greek  "Delta,"  the 
door  of  life,  —  which  is  simply  another  name  for  the  part 
known  also  as  Concha,^^  a  shell.     This  little   fact  leads  us 

9  See  Geu.  ix.  21-27,  Isca.  iii.  17,  Hos.  ii.  3.,  etc. 

10  See  2  Sam.  vi.  14,  IG,  20,  21,  aucl  Ecfod.  ii.  GO. 

11  "  The  female  organs  of  generation  were  revered  {August  de  Civ.  Dei.,  lib. 
vi.,  c.  9)  as  symbols  of  the  generative  powers  of  nature  or  matter,  as  the  male  were 
of  the  generative  power  of  God.  Tbey  are  nsnally  represented  emblematically,  by 
the  shell,  or  Concha  Veneris,  which  was  therefore  worn  by  devout  persons  of 
antiquity,  as  it  still  continues  to  be  by  pilgi'ims  and  many  of  the  common  women 
of  Italy.  The  union  of  both  was  expressed  by  the  hand,  mentioned  in  Sir  William 
Hamilton's  letter,  which,  being  a  less  explicit  symbol,  has  escaped  the  attention  of 


159 


on  to  notice  that  the  Roman  Chm-ch,  specially  adapted  as  it 

is  to  the  worship  of  the  female  element  in  the  Virgin  Mary, 

enjoins   npon  her  pilgrims  to   wear  a   shell  as        I'ignre  G-2. 

part  of  their  dress,  and  a  hat  resembling  the 

shield  of  Solomon  ;  while  pilgrims  to  the  shrine 

of  an  old  black  Venus,  but  now  known  as  the 

Virgin   of  Amadou,  in   France,  wear  a   medal 

whose    shape    tells    of    its    hidden    meaning. 

Another  of  the  names  for  "the  door  "  is  navis, 

a  ship  or  ark,  to  which  we  shall  refer  at  length  by  and  by. 

A  glance  at  the  Hindoo  figures  on  page  157  will  show 
that  one  of  the  conventional  signs  adopted  to  express 
Saraiswati,  the  sacred  Sacti,  or  female  principle,  was  shaped 
somewhat  like  an  ear-drop,  or  a  boy's  battledore.  Its  union 
with  the  pillar  prevents  our  doubting  the  signification. 
When  we  meet,  therefore,  with  the  sistrum  of  Isis,  we  have 
Figiu-e  63.  little  difficulty  in  recognising  the  same 
idea.  But  the  latter  symbol  embodies  a 
J}  different  idea  to  the  Yoni ;  the  bars  across 
it,  bent  so  that  they  cannot  be  taken  out, 
show  that  the  door  is  closed.  It  repre- 
sents the  mother  who  is  still  virgo  intacta, 
a  true  alma  mater.  The  pure  virginity  of 
the  celestial  mother  was  a  tenet  of  faith 
for  two  thousand  years  before  the  Virgin 
now  adored  was  born.  The  ^bars  signify 
a  religious,  not  a  mundane,  idea  ;  and  it 
is  probable  that  the  symbol  typifies  both 
the  vagina  and  the  uterus  ;  but  this  may 
be  refining  too  far. 

Amongst   the   Assyrians  we   have   the 
same  idea  typified  under  a  difierent  form. 

the  reformers,  and  is  still  -worn  as  -well  as  the  shell  by  the  women  of  Italy,  though 
without  being  imderstood.  It  represented  the  act  of  generation,  which  was  con- 
sidered as  a  solemn  sacrnment  in  honour  of  the  Creator,  as  will  be  more  fully 
shown  hereafter."     K.  P.  Knight,  Oh  the  ^i'orsldi)  of  Priapus,  new  edition,  p.  28. 


160 


la 


^__=iiii 


Fio-ure  06. 


161 


In  each  of  these  figures  there  are 
certain  things  in  common  —  a  central 
fissure,  the  '^?P.^,  or  nekehali  of  the 
Hehrews  —  the  entrance  to  which  is 
barred,  in  all,  by  curiously  contrived 
rings,  somewhat  more  artistic  than  the 
single  rods  in  the  Sistrum.  Above 
each  fissure  is  a  fan-like  ornament, 
Avhich  represents  the  clitoris,  divided 
into  seven  parts,  apparently  to  indicate 
the  planets  ;  and  around  the  w'hole  is  a  fringe,  the  lanugo, 
fantastically  arranged,  moix  aitticjuo,  in  tufts  by  ribbons. 
At  first  sight  there  appears  to  be  a  difterence  between  Figure 
64  and  Figures  65  and  66 ;  but  there  is  not  so  much  as 
there  seems.  The  Figures  64  and  67  have  thirteen  tufts 
in  all ;  whilst  Figure  65,  counting  the  top  knot  as  common, 
has  thirteen  on  each  side.  This  number  suggests  an 
explanation.  iVt  every  lunar  period  the  female  has  an 
affection  which,  by  its  regularity,  has  received  the  name  of 
menses,  or  catamenia,  and  there  are  thirteen  of  these  periods 
in  a  year.  In  Figure  64,  six  stars  are  seen  on  the  left ;  these 
we  presume  are  six  of  the  planets,  the  symbol  itself  standing 
for  the  seventh  ;  but  for  which  of  all  the  planets  it  is  intended 
to  pass,  we  have  small  indication.  As  the  six  are  divided 
into  groups  of  two  and  four,  we  presume  that  it  is  neither  the 
Sun  nor  the  Moon  which  is  symbolised.  Of  the  other  planets, 
inference  would  lead  us  to  select  Venus,  Alitta,  or  Mylitta. 

In  Figure  65,  we  find  four  attendants  pointing  towards 
the  symbol;  each  one  of  the  inner  pair  points  a  finger, 
leaving  the  rest  of  the  hand  clasped.  The  shape  of  the 
hand  is  of  itself  suggestive  of  the  signification  of  the 
symbol.  Behind  the  first  devotees  are  two  others,  each  one 
of  whom  carries  in  one  hand  a  bag,  while  with  the  other  he 

I. 


162 

presents  a  pine  cone,  which  in  shape  resembles  the  testis  of 
the  male.  The  bag,  sometimes  called  a  basket,  puzzled  me 
for  a  long  time,  and  I  could  find  no  satisfactory  explanation 
of  its  meaning.  The  first  clue  was  given  by  noticing  that 
it  was  sometimes  adorned  by  doves,  which  suggested  the  idea 
that  the  symbol  had  an  amatory  design.  The  shape  of  the 
pine  cone,  which  resembles  so  closely  those  organs  found  in 
the  scrotum,  commonly  called  "  the  purse,"  induced  me  to 
search  for  the  Hebrew  word  signifying  the  same.  I  found  it 
to  be  D''?,  Cls  or  Kis,  a  name  borne  by  the  father  of  Saul,  a 
Benjamite,  and  consequently  having  a  mystical  meaning.^^ 
'Another  link  in  the  chain  was  afforded  by  a  discovery  of  the 
true  etymology  of  Ashcalon ;  whilst  a  reference  to  Proverbs 
xvi.  11,  with  the  marginal  reading,  and  another  to  Deut. 
xxviii.  4,  11,  17,  18,  served  to  increase  the  presumption. 
The  links  are  scarcely  yet  so  complete  as  to  make  a  perfect 
chain,  yet  I  think  there  is  quite  sufficient  evidence  to  lead  to 
the  belief  that  the  signification  of  "  the  bag  "  is  that  it  forms 
one  of  the  many  other  symbols  of  abundant  manly  vigour, 
and  hence  is  one  of  the  offerings  presented  to  the  symbol 
of  the  female." 

In  Figure  65,  the  winged  figure  above  seems  to  repre- 
sent the  celestial  bowman,  who  stands  in  the  pennate 
emblem,  which  was  originally  formed  by  the  body  and  wings 
of  the  dove.  He  is  identical  with  the  god  known  to  the 
Greeks  as  "  the  far  darting  Phoebus  Apollo."  Both  the  bow 
and  arrow  have  a  hidden  meaning ;  the  classical  scholar  will 
remember  that  they  are  the  weapons  borne  by  Cupid. 

For   an   explanation    of    the    Figure    66,    copied    from 


12  In  searching  for  tbe  siguification  of  the  various  names  of  the  Israelites,  I 
have  founcT  that  there  are  more  names,  of  what  may  be  called  idolatrous  and 
amatory  origin,  in  the  tribe  of  Benjamin  than  in  any  other  —  a  fact  which  tallies 
closely  with  the  account  given  in  Judges  xix.  22-25  of  their  general  character. 

w  Compare  Num.  xxiv.  7,  "  water  out  of  ids  buckets." 


163 

Layard's  Nineveh,  I  am  indebted  mainly  to  the  Rev.  S. 
Lysons.  "On  the  left,"  he  remarks,  "stands  a  tower  — 
(Thor,  Tor,  Qupu,  y?^")  door  (Dutch),  diilira  (Sanscrit),  doar 
(Hindoo)  —  with  a  door  open.  'I  am  the  A,'  originally  A 
amongst  tent  livers;  hut  j  j  and  fl  amongst  those  dwelling 
in  stone,  &c.,  habitations.  Through  thft  door  of  the  tower 
is  seen  the  sacred  fire  burning;  the  priest  approaches  in 
adoration,  with  sacrificial  knife  in  hand  ;  the  tree  of  life 
stands  behind  him,  and  the  victim  bull  behind."  I  am  not 
sure  whether  there  may  not  be  another  signification.  The 
bull,  with  the  serpent  round  its  neck,  is  an  emblem  of 
desire  and  power,  yet  it  comes  to  salute  the  Yoni.  The 
tower,  emblem  of  the  Linga,  is  useless  without  a  door ;  that 
door  is  the  gate  of  life,  and  the  priest  does  homage  to 
the  combination.  When  we  remember  that  there  was  a 
Temple  in  Babylon  where,  once  in  a  lifetime,  an  act  of 
prostitution  was  enforced  as  an  act  of  religion,  we  can  fancy 
that  the  sculpture  may  have  adorned  it. 

It  will  be  in  the  recollection  of  the  Biblical  student,  that 
Solomon  made  a  great  number  of  golden  shields,  which  he 
placed  in  the  forest  palace  at  Lebanon;  that  these  shields 
were  subsequently  taken  away  by  Shishak,  and  replaced  by 
Rehoboam  with  brazen  ones.  It  is  clear  that  the  first  could 
not  have  been  for  use  in  war,  and  the  chronicler  distinctly 
tells  lis  that  the  second  were  only  used  when  the  king  went  to 
the  temple  to  worship."  They  had,  then,  a  mystic^meaning. 
There  were  sacred  shields  also  in  ancient  Rome.  So  far  as  I 
can  judge  from  analogy,  I  think  that  the  shape  of  the  shield 
was  like  Figures  08  and  69,  in  full  view  and  profile.  Figure 
68  represents  the  os  uteri  or  os  tincce ;  whilst  Figure  69 
represents  the  navel  of  Vishnu,  the  Nahbi  or  Nebo.  Amongst 
the  Templars,  whose  order  was  the  storehouse  of  many  an  old 

i-i  lin  or  in,  thor,  or  tor,  is  a  turtle  dove. 
16  2  Chron.  xii.  10,  11. 


164 


heathenism,  the  shield  adopted  for  their  tombs       Figure  70. 

was  shaped   like  Figure   70.     We  can,  by  a 

stretch  of  imagination,  fancy  that  the  form 

was    peculiarly    adapted    for  warfare,  but    we 

cannot    so    explain    the    use    of    the    central 

boss.     The    whole    so  closely  resembles   the 

Nebo,  and  the  Hindoo  Argha,  that   we    can 

scarcely  doubt  its  mystic  meaning. 

I  have  already  mentioned  that  liimmon,  the  pomegranate, 
typified  by  its  shape  the  full  womb.  The  same  idea  is 
apparent  in  designating  the  sacti  as  ncid^is,  or  a  ship.  There 
were  many  varieties  of  the  sacred  ship,  ark,  or  boat :  it  was 
represented  by  a  cymbal  (emblem  also  of  Nebo),  a  tambourine, 
a  dish,  the  crescent  moon,  a  long  narrow  oval,  &c.  The 
Mast,  Mat,  or  Mate  of  the  boat  was  represented  as  a  pole, 
or  an  erect  man.  The  Hebrew  word  for  Mast  is  ]~}^  (toren),^^ 
which  has  a  meaning  analogous  to  tower,  &c. 

Now  the  myth  might  be  symbolised  by  a  small  figure  in 
a  small  boat,  or  by  a  man  surrounding  himself  as  it  were  by 
a  symbolic  figure.     The    Sistrum  of  Isis  and    the    Hindoo 


Argha    was    shaped    thus 


the   mystic   boat   was 


Figure  72. 


shaped  thus 

The  priest  had  but  to  perforate  these  and  wear  them  over 
his  shoulders,  and  he  then  became  the  representative  of  the 
male  and  female  elements  combined. 


Compai-e  Torrens,  Torr,  Tur,  &c. 


165 


This  portion  of  dress,  which  was  called  a  stole,  was 
originally  worn  in  such  a  manner,  that  the  hack  view  of 
the  wearer  resembled  the  front.  Subsequently,  however,  the 
form  of  the  stole  was  made  on  the  pattern  of  the  Isian 
Sistrum,  and  we  see  it  worn  by  priest  and  nun,  as  in  the 
following  wood-cuts. 

FiRure  73.  Figure  74. 


It  is  curious  to  recognise  in  the  nun  the  ancient  name  of 
the  fish,  and  in  her  dress  to  recognise  the  navis ;  whilst  she 
personifies,  as  best  she  may,  the  role  of  a  celestial  virgin. 
Equally  strange  is  it  to  see  the  mediaeval  priest  adorned 
around"  his  head  by  the  solar  disc,  on  his  crown  by  the 
pagan  tonsure,  whilst  on  liis  shoulders  he  bears  the  Isian 
mantle,  adorned  by  Phallic  crosses,  and  terminating  in  the 
mystic  T-  In  l^is  ^^^^>  ^bich  is  shaped  like  that  of  the 
priests  who  officiate  before  the  Assyrian  Yoni,  he  holds  the 
pomegranate,  apple,  or  other  emblem  of  the  full  womb,  and 


166 

his  seat  is  aclornecl  by  heads  and  claws,  coarse  imitations 
of  Nineveh's  symbolic  representations  of  divinity.  If  the 
artist  had  given  him  a  mitre,  the  hnk  between  the  Assyrian 
and  the  Koman  priest  would  have  been  complete,  inasmuch 
as  the  mitre,  which  adorns  the  heads  of  bishops,  both  in  the 
Roman  and  our  own  church,  is  one  of  the  many  remains  of 
Paganism  in  Christendom  —  the  mitre  being  nothing  more 
nor  less  than  a  representation  of  the  head  of  a  fish  with 
an  open  mouth.  Many  priests  or  divinities  in  Nineveh  are 
depicted  as  being  clothed  with  a  huge  fish,  whose  head 
towers  above  their  own.  As  it  would  of  course  be  incon- 
venient to  wear  the  whole  animal,  the  head  was  used  to 
typify  the  body  generally,  and  the  mitre  was  formed  to 
represent  the  head.     (See  Fig.  19,  page  112.) 

We  have  said  that  one  of  the  names  for  the  female  organ 
is  navis,  or  the  ship.  The  idea  connected  with  the  word 
is  a  complicated  one.  Cicero  remarks"  '' Non  ignoramus 
vocabulum  navis  adhiberi  interdum  ad  significandas  corporis 
cavas  illas  partes  quas  qui  dividit  naufrag'mm  facere  solet." 
Macrobius'®  tells  us  of  a  saying  of  the  dissolute  Julia,  —  "At 
enim  ait  ilia  nunquam  nisi  navi  plena  tollo  vectorem."  The 
ship,  or  boat,  is  in  Egyptian  mythology  closely  associated 
with  the  ark,  or  an  ark;  and  we  are  told  by  Eawhnson^" 
that  every  Assyrian  divinity  had  an  ark  or  a  ship,  whose 
Semitic  equivalent  Avas  Elippa,  or  Chaldee  ^??''5,  Alpa ;  and  I 
think  we  may  consider  such  names  as  Bartsippa,  or  Borsippa, 
to  mean  the  Son  of  the  Ship.  It  is  singular  to  find  that 
there  is  in  the  Cuneiform  the  very  name  of  Shqo,  which  is 
translated  "monarch."  The  idea  of  a  ship,  carrying  safely  to 
a  sure  haven  all  who  embarked  in  her,  gave  the  title  nave  to 
the  long  body  of  a  cathedral  ;  and,  to  carry  out  the  metaphor, 

w  Scip.,  Saturnalia,  lib.  i.,  cap.  xsviii. 

18  See  Sat.  i.  11  ;  vi.  5. 

19  Journal  of  Royal  Asiatic  Society,  vol.  xviii.,  p.  23  —  note. 


167 

the  mast  was  replaced  b}^  a  tower  and  spire.     The 
ship  required  an  anchor,  and  this  became  a  Chris-         i^' 
tian  emblem.     This  symbol  is  cmionsly  made  up.         C/"^ 
The  curve  represents  the  crescent  moon  and  the    ^"^<__ 
female  navis  ;  the  mast  of  the  boat  was  the  linga, 
wreathed  by  the  serpent ;  the  yard  across  the  mast  made  it  a 
Christian  emblem ;  and  there  are  many  who   speak  of  it  as 
"  an  anchor  of  the  soul,  sure  and  stedfast."     It  is  unfortunate, 
however,  for  the  metaphor,  that  the   anchor  thus  pourtrayed 
is  one  which  is  called  by  the  sailors  a  foul  one,  i.  e.,  one 
which  icill  not  hold.     Sir  G.  Wilkinson  tells  us,  that  some 
of  the  sacred  boats  or  arks  contained  the  emblems  of  life, 
stability,  &c., ;  and  a  glance  at  the  article  Ark,  in  Kitto's 
CydopcBdia,  will  show  how  intensely  mythical  the  ark  was. 
The  reader  of  it  will  notice  the  union  of  the  mural  orna- 
ment with  a  moon-shaped  boat,  whose  stem  and  stern  are 
adorned  by  the   Solar  Virgin,  and  whose  steersman  uses  a 
rudder  held  by  a  serpent,  —  in  the  centre  is  a  chest  over- 
shadowed by  the  sun,  the  serpent,  and  the  dove's  (?)  wings. 
The  iimral  ornament  associates  the  symbol  with  Ceres,  the 
fruitful  mother,  while  the  crescent  moon  associates  it  with 
Diana,  the  chaste  virgin,  yet  the  presider  over  births.    Putting 
all  these  considerations  together,  it  seems  probable  that  the 
navis  signifies  the  organ  in  which  everything  sails  into  life. 
Nor,  when  we  speak  of  life  as  a  river,  and  time  as  an  ocean, 
is  it  an  unfair  metaphor  to  call  that  by  which  we  are  carried 
on  to  the  waters  "  a  boat ; "  and  it  still  holds  good  when  it  is 
spoken  of  receiving  the  most  precious  store  of  man,  carrying 
it  as  cargo,  and  ultimately  discharging  it  at  another  port. 
Though  we  have  long  ceased  to  use  the  ship  metaphorically, 
the  Komish  Church  still  uses  the  ark  as  a  receptacle  for  that 
she  holds  most  precious,  and  amongst  her  hierarchy  it  goes 
by  the  name  of  Pyx. 


168 


It    is    curious    that    the   broad  arrow   now    used      Fig.  76. 
in  England  as  a  mark  of  royal  ownership  is  but  a 
modification  of  the  anchor    mentioned    on    the  last 
page,  and  a  sign  long  in  use  in  Hindostan  to  mark 

Fi£;.  77.  Fig.  78. 


the  female   principle,    or  Sacti. 


H-=-j=°H 


and 


+' 


signs  used  to   seal  the  jars  of  holy  water  taken  from   the 

Fig.  79. 


Nile   and    Ganges ;    and 


tti 


the    trident    which    Britannia 


sways  is  one  of  the  symbols  of  Siva,  the  terrible. 

Figiu-e  .80. 


Fig.  80  is  a  well  known  pattern  amongst  us  to-day,  and 
at  the  same  time  an  ancient  Chinese  emblem  of  the  equal 
division  of  the  world  into  Sun  and  Moon,  Gods  and  God- 
desses, Males  and  Females,  and  goes  by  the  name  of 
Taekieh. 

ao  Figure  78  is  the  same  as  that  represented  as  Tlior's  Hammer,  in  page  151. 


169 

One  of  tlie  most  remarkable  of  ancient  Biiddhist  emblems, 
is  Figure  2,  Plate  III.     It  consists  of  two  fishes,  so  inclined 
towards  eacli  otlier  as  to  represent  an  irregular  circle.    Above 
them   is  a   representation   of  the   phallic    triad  ;    the   whole 
forining  a   representation  of  the  four  great  gods— Arha-il. 
On   the  same  page  will  be  seen  three   human  hands  ;  the 
single   one   typifies   the    triad,   and   is   a   representation   of 
the  form  adopted  by  the  Pope  while  he  blesses  the  faithful. 
The  joined  hands  depict  the  figure  adopted  by  the  Hebrew 
Priest  to  the  present  day,  when  he  pronounces  a  benediction 
on    his    flock ;    each    hand    typifies    the    triad,    whilst   their 
junction    symbolises    the    single    element ;    the    whole   thus 
forming,  like   the   Buddhist  sign,  an  emblem  of  the   "  four 
great  gods,"  from  whom  all  creation  was  said  to  have  arisen. 
Amongst  the   emblems  of  antiquity  used  by  us  to  the 
present   day,   the  cock  stands  foremost.      His  Latin  name 
Gallus  comes  directly  from  Gal  or  Gula,  the  Shemitic  sun  ; 
and  he  has  evidently  been  supposed  to  be  sacred  to  that  God, 
because  he  is  the  most  noisy  of  all  the  birds  who  proclaim 
returning  day.     I  do  not  find  any  reference  to  it  in  Hebrew, 
nor  any  word  which  seems  to  be  nearer  to  our  word  than 
">??,   which   is    identical   with    cicar,— the   meaning   being 
"  a  circle,"   "  a  globe,"   "  a  cake."     The  name  Gal,  Gula, 
or  Gallus,  resembles  the  Hebrew  ^^5^  galah,  "to  be  or  to 
make  naked;"  the  same  letters,  pointed  as  Gla,  !^?^,  signify, 
in  Chaldee,'  "to  reveal;"   as  Gula,  "a  fountain,"  "spring," 
"  source,"  "  bowl,"  "  ball,"  or  "  small  globe,"     The  Latin 
scholar  will  readily  remember  the  number  of  names  com- 
pounded with  Gal  in  that  language  ;  e.g.,  Gallus,  Galba,  &c.; 
whilst  the  Briton   can  point  to  Galbraith,   Galan,   Galatti, 
Gailey,  Gale,  Gallaher,  Gallia,  Galloway,  &c.     In  the  dawn 
of  Roman  history  we  hear  of  a  mighty  nation  known  as 
Gauls,    whose    leader,    Brennus,    is   almost   as   famihar   to 
our   ears  as  Brown  ;    and  at   the  present   day  the   French 


170 

still  have  the  name  of  Gauls,  whilst  their  national  emblem 
is  a  cock.  The  curious  in  such  matters  know  that  the 
cock  is  a  word  not  solely  descriptive  of  the  bird,  and  that 
there  are  many  names  amongst  us  compounded  from  it; 
e.g.,  Alcock,  Cockburn,  &c.,  as  there  were  Roman  appel- 
latives derived  from  the  Latin  Gallus. 

We  have  thus  seen  how  much,  even  in  trifling  details, 
of  what  once  was  ancient  has  come  down  to  present  times, 
and  we  may  fairly  conclude  that  names  of  certain  families 
and  places  may  be  equally  old. 


171 


In  the  originn,]  draft  of  this  Essay,  I  proceeded  to 
demonstrate  the  antiquity  of  many  of  the  names  in  current 
use  in  Great  Britain ;  but  finding  that  the  ground  had 
been  ah-eady  occupied  by  the  Eev.  S.  Lysons/^  I  altered  the 
plan  of  my  work,  and  determined  to  begin  by  investigating 
ancient  names,  and  to  work  down  the  stream  of  time, 
rather  than  continue  to  inquire  into  modern  appellatives, 
and  work  up  against  the  current  of  ag<.is.  After  various 
alterations  in  design,  my  labours  assumed  the  form  of  a 
Vocabulary,  which  is  intended  to  assist  the  independent 
student,  and  to  record  ancient  names,  with  a  view  to  show 
their  etymology. 

It  has  been  my  desire  to  avoid,  as  far  as  possible,  the 
reproduction  of  the  lucubrations  of  others ;  where  I  have 
assented  to  current  ideas,  it  has  not  been  without  examining 
them  for  myself;  and  where  I  have  dissented,  it  has  been 
thought  unnecessary  to  quote  statements  simply  to  refute 
them. 

Here  and  there,  under  Rebekicah,  for  example,  the  old 
or  common  explanation  will  be  found  in  addition  to  my  own, 
in  order  that  the  reader  may  compare  the  two,  and  judge  of 
their  relative  value.  The  Vocabulary  could  be  made  far  more 
complete,  by  quoting  largely  from  Mr.  Lysous'  book.  But  if 
it  were  fair  to  that  author  that  I  should  do  so,  such  a  pro- 
ceeding would  be  unfair  to  my  reader,  who  might  think  he 
had  thus  obtained  the  cream  of  Mr.  Lysons'  book,  and  deem 
it  unnecessary  to  go  for  the  milk,  thus  losing  a  great  treat. 

It  will  be  found  that  the  majority  of  the  names  given 
are   of    Biblical   origin.      I   have    not,    to   my   knowledge, 

21  Our  British  Ancestors :  Who  and  What  were  They  ?  By  tlie  Bev.  8.  Lysous, 
M.A.,  F.S.A.     Parker,  Oxford  and  Loudou,  1865. 


172 

omitted  one  single  proper  name  which  is  found  in  the  Old 
Testament.  Until  I  had  laboriously  worked  them  all  out,  I 
was  not  justified  in  drawing  any  general  conclusions.  Nor, 
until  I  found  that  all  formed  a  sort  of  harmonious  whole,  did 
I  dare  to  allow  myself  to  form  a  theory.  In  going  once  over 
the  list,  my  knowledge  increased  so  much,  that  it  was 
advisable  to  go  over  the  whole  a  second  time.  After  doing 
so,  I  felt  justified  in  drawing  the  conclusions  which  have 
been  enunciated  in  the  preceding  chapters.  Amongst  the 
Scriptural  names  which  follow,  are  intermingled  Assyrian, 
Phcenician,  Carthaginian,  Egyptian,  and  some  Hindoo  names, 
for  the  purpose  of  comparison.  There  are  also  a  few  Hebrew 
roots,  which  are  introduced  to  show  the  probable  origin  of 
some  of  our  current  Enghsh  words.  There  will  also  be 
found  a  few  articles  on  subjects  cognate  with  the  inquiry 
into  ancient  and  modern  faiths. 

It  will  be  evident  to  the  reader  that  a  Vocabulary,  the 
printing  of  which  succeeds  that  of  the  Introductory  Chapters, 
may  differ  from  them,  in  consequence  of  the  Author  having 
increased  opportunities  for  studying  his  subject.  Where- 
ever,  therefore,  he  has  seen  occasion  to  modify  his  views,  his 
more  matured  opinions  will  be  found  in  the  following  pages. 


VOCABULAEY. 


A,  N,  or  Aleph,  "  a  bull,"  the  first  letter  in  the  Phoenician  and 
the  Hebrew  alphabets,  was  originally  formed  in  such 
a  manner  as  to  depict,  coarsely,  the  horned  head  of  a 
bull.  It  closely  resembled  our  own  A  inverted,  i.  e., 
y.  It  has  been  always  used  to  express  the  idea  of 
power  or  energy,  and  amongst  the  Phoenicians  it 
represented  both  a  memorial  stone  and  a  man.  As  a 
numeral  it  stands  for  1 ;  and  it  is  curious  to  notice 
how  naturally  we  ourselves  combine  the  idea  of  the 
head  of  the  Alphabet  and  the  first  numeral,  in 
speaking  of  certain  ships  being  A  1  at  Lloyd's.  The 
name  of  the  letter  is  reproduced  in  Greek  as  "AAcf;«, 
and  fancy  considers  that  Aleph  may  be  the  parent 
of  the  Danish  Ohf.  We  may  certainly  recognise  the 
name  in  E^cjj//ant  —  the  beast  being  supposed  to 
be  a  big  bull,  when  first  it  appeared  amongst  the 
Phoenicians.  As  the  bull  was  supposed  to  open  the 
year  with  his  horns  at  the  vernal  equinox,  so  the 
letter  ultimately  was  adopted  as  a  symbol  of  the  bull 
and  all  his  power  ;  and,  as  such,  it  was  occasionally 
used  as  a  talisman.  The  Biblical  student  is  familiar 
with  its  use  as,  "AA$«,  in  theology,  the  Alpha  and 
Omega,  the  first  and  the  last,  being  one  of  the  means 
of  designating  the  Almighty.  Amongst  the  Hebrews, 
Aleph  and  Tati  held  the  place  of  ^/jj/w.  and  Omega  ; 
and    the    Tau,   originally    formed  like  St.  Andrew's 


174 

A,  &c.]  cross,  St.  George's  cross,  or  the  letter  "J",  was  used 
as  a  sacred  sign,  as  well  as  the  Ale2:>Ji.  AVe  find  the 
idea  expressed  in  the  Apocalypse,  in  Isaiah  xli.  4,  and 
xlviii.  12,  while  in  xliv.  6,  we  have  the  same  idea 
associated  with  the  Creator  as  the  Eedeemer,  viz., 
"  Thus  saith  the  Lord,  the  King  of  Israel,  and  his 
Redeemer,  the  Lord  of  Hosts,  I  am  the  first  and  I 
am  the  last,  and  heside  me  there  is  no  God."  A 
somewhat  similar  idea  is  contained  in  the  Urim 
and  Tlmmmim,  the  first  of  which  begins  with  Ale2}h, 
the  second  with  Tcm..  Throughout  the  whole  of  these, 
there  is  the  belief  that  the  two  letters  include  between 
them  the  beginning  and  the  end,  the  whole  of  every- 
thing, time  and  eternity,  life  and  death,  &c. 

The  mystical  importance  of  the  letters  n*  and 
n  was  evidently  known  to  the  writers  of  the  Septua- 
gint,  as  the  following  quotation,  condensed  from  Dr. 
Ginsburg's  CoUeleth,  p.  496,  proves: — "  The  particle 
^^,  eth,  the  sign  of  the  accusative,  which  occurs  as 
such  seventy-one  times  in  Coheleth,  is  in  forty-two 
instances  regarded  as  the  accusative,  whereas  in  the 
other  twenty-nine  instances  it  is  rendered  by  cruv  = 
"  with."  Commentators  have  been  perplexed  to  account 
for  this  barbarism  and  violation  of  grammatical  pro- 
priety ;  but  a  reference  to  the  Hagadic  exegesis  will 
show  that  this  Hebrew  particle  was  looked  up  to  as 
having  a  mystical  significance,  because  the  two  letters 
N*  and  n  of  which  it  is  composed  are  the  alpha  and 
omega  of  the  Hebrew  alphabet.  Hence  the  anxiety 
of  the  translator  to  indicate  this  particle  in  Greek 
when  a  passage  appeared  to  him  to  be  fraught  with 
special  mysteries."  ^ 

•    As  it  ia  advisable  for  au  author  —  wlieu  assuming  the  jjower  to  interpret 
worils  as  if  they  had  been  originally  spelled  differently  to  what  they  are  now  — to 


175 

A,  &c.]  Grammaticall)%  n  occurs  as  a  prefix  or  prostatic 
sound  in  many  words  whose  beginning  appears  too 
hard  to  be  uttered  by  two  consonants ;  it  does  not 
therefore  form  an  essential  part  of  every  word  in 
which  it  is  found.  It  may  therefore  be  dropped  by 
the  philologist  when  he  is  seeking  for  the  original 
form  of  any  current  word.  In  some  nouns,  especially 
in  the  Aramaic,  the  letter  N  is  placed  at  the  end  of 
the  word,  to  serve  as  the  article,  instead  of  the  usual 
n  in  Hebrew,  whose  place  is  at  the  beginning.  N  is 
moreover  interchangeable  with  n,  as  in  "^''^  for  TD  ; 
it  is  also  interchangeable  with  y,  as  in  t^iX  for  ^?.^  ; 
and  sometimes,  but  more  rarely,  with  i  and  *,  as  in 
nxa  for  nv,  and  ^^^  for  "??:. 

The  numerical  value  of  ^'  is  one,  i.  ;  and  it  is 
important  to  notice  that  the  fact  of  all  names  having 
a  numerical  value,  as  well  as  a  theological  and 
phonetical  one,  explains  certain  things  which  would 
otherwise  be  inexplicable;  e.g.,  A  certain  Assyrian 
king,  when  stating  the  reasons  that  induced  him  to 
build  an  edifice  to  the  gods,  says,  that  it  was  built 
so  many  cubits  square,  according  to  "the  number  of 
his  name."  As  each  letter  stands  for  a  number,  the 
dimensions  of  a  temple  might  thus  depend  wholly 
upon  whether  the  king's  name  contained  letters 
which  represented  units,  tens,  or  hundreds. 

Aaron,  \'^'^i\^.     Aharon.     We  have  already,  p.  96,  indicated 

sliow  that  lie  has  some  reason  for  cloiug  so,  it  is  well  to  quote  here  the  followiug 
remarks  of  Ginsburg,  a  propos  of  the  Septuagiut  version,  C'oJiehth,  p.  406 :— "  As 
the  ohject  of  this  mode  of  interiiretation  is  more  to  show  the  reconclite  and  spiritual 
meaning  of  every  detached  verse  and  clause,  than  to  elucidate  the  design  of  the 
inspired  book,  such  sentences  as  apparently  savoured  of  heterodoxy  are  made 
orthodox,  by  adding  or  explaining  away  some  words.  Changing  letters  or  words 
for  those  which  are  similar  in  appearance  or  sound  is  one  of  the  rules  whereby  the 
many  meanings  of  the  text  are  obtained." 


176 

Aaron]  the  probability  of  Aaron  representing,  as  the  God 
Aer,  one  of  the  second  Assyrian  triad,  in  conjunction 
with  the  Sun  and  Moon,  the  celestial  Virgin  in  this 
instance  being  represented  by  Miriam  ;  the  whole 
forming  the  Arha.  Eespecting  this  God,  Sir  H. 
Eawlinson,  when  speaking  of  the  difficulty  in  deci- 
phering the  phonetic  value  of  the  atmospheric  God, 
writes  thus  :  "  A  more  probable  reading  would  seem 
to  be  Air  or  A  in;  well  known  Gods  of  the  Meudean 
Pantheon,  who  presided  over  the  firmament ;  and 
we  might  then  compare  the  Greek  Oupavoc  (Aiiran, 
the  God  Ur)  as  a  cognate  title,  and  might  farther 
explain  the  'OporuX  of  Herodotus  as  a  compound 
term,"  inclading  the  male  and  female  divinities  of 
the  material  heaven,  Szc.^ 

It  is  then  probable  that  in  the  Phoenicio-Shemitic 
At,  Ac'V,  Oup,  had  the  same  sound  and  meaning  as 
our  Air.^  In  Hebrew,  "lis*,  aur,  or,  signifies  "  light ; " 
and  a  great  number  of  old  Canaanite  names  are 
compounded  v/ith  Ar,  which  is  only  a  variant  of 
Or;  e.g.,  Aroer,  Araunalt,  or  Oman,  Anion.  &c.  ; 
Latin,  Auron. 

Aaron  then  may  possibly  signify  "  the  atmospheric 
God,"  =  "  Jupiter,  tonans,"  or  "  pluvius."  It  is 
possibly,  however,  identical  with  l"'l^',  Aron,  but 
modified  by  the  introduction    of  the   soft  breathing 


2  Ra-wlinson's  Herodotus,  vol.  i.,  p,  498 ;  etlitiou  of  1862. 

s  Lajarcl,  iu  his  Researcltes  upon  the  n'orsJiip  of  Venus,  establishes,  I  think, 
that  the  Venus,  whose  emhlem  was  a  glohe  of  fire  placed  between  the  emblems  of 
the  Sun  and  Moon  upon  ancient  coins,  was  in  one  sense  considered  as  the  Air, 
intermediate  between  the  heavens  and  tlie  earth  ;  and  that  she  had  amongst  her 
many  attributes  that  of  being  a  mediator.  Her  star,  the  smooth  hall,  was  sitpposed 
to  effect  a  sort  of  junction  between  the  male  and  female  powers  of  creation,  as  its 
orbit  seemed  to  be  between  the  Sun  and  Moon.  If  his  hypothesis  be  true,  the 
name  Aaron,  or  the  God  Air,  would  be  appropriate  to  a  priest,  who  represents 
himself  as  a  mediator  between  tlie  Creator  and  his  creatures. 


177 

Aaeon]  sound  n.  In  that  case  it  m^ouIcI  signify  "  The  ark;" 
nor  can  we  consider  the  derivation  inapijropriate, 
when  wo  think  of  the  important  pkace  which  the 
ark  occupied  in  the  theological  systems  of  Egypt, 
Assyria,  Palestine,  Greece,  and,  more  recently,  in 
that  of  the  Papacy.  It  was  an  emblem  of  the  female 
Creator,  retaining  within  herself  the  most  sacred 
offering  which  she  could  receive  ;  and  as  such  it 
was  used  to  conserve  those  emblems  of  mundane 
origin  which  faith  regarded  as  most  holy.  It  was 
allied  to  the  mystic  boat,  Argo,  or  Argha,  and  was 
sometimes  figured  as  a  cup,  or  a  shield  with  a  central 
boss.'  Whether  '^iaron  "  means  "  the  holy  ark," 
or  "the  God  Aar,  or  Aey;"  both  are  of  Assyrian, 
rather  than  of  Egj^^tian  origin ;  and  if  our  surmise 
respecting  the  ark  being  an  emblem  of  the  presence 
of  the  Almighty  is  correct,  it  is  clear  that  the 
Hebrews  were  not  the  only  nation  who  could  lay 
claim  to  that  august  honour,  for  the  ark  was  sacred 
in  Nineveh,  Babylon,  and  Egypt. 

But  there  is  yet  another  interpretation  of  this 
word,  which  deserves  the  closest  attention,  inasmuch 
as  it  may  assist  us  in  our  future  efforts  to  ascertain 
the  probable  period  when  the  story  of  the  Exodus  was 
first  written.  The  reader  will  find  under  the  names, 
Adah,  Cherethites,  Lamech,  &c.,  evidence  of  Greek 
influence  in  certain  portions  of  the  Old  Testament  : 
he  may  probably  be  able  to  recognise  the  same 
here.  According  to  the  construction  of  the  Hebrew 
language,  the  Alejjh,  in  }nnx,  may  simply  be  pros- 
thetic ;  and  the  terminal  Vav  and  Nun  may  be 
nothing  more  than  a  formative,  and  of  no  use  in  the 
word  itself.     "When  these  are  removed,  we  have  in. 

'  Tor  inoio  iiarticulars  about  this  subject,  see  Auk. 

M 


178 

Aaeon]  The  propriety  of  such  proceeding  has  been  recog- 
nised by  the  Je\ys,  who  consider  that  the  Great  High 
Priest  may  have  been  named  thus  by  his  mother 
because  she  was  pregnant  with  him  when  the  decree 
went  fortli  to  destroy  male  infants,  ^')^,  harah,  signi- 
fying to  be  pregnant. 

This,  however,  is  not  sufficient  to  arrest  our 
attention.  We  proceed,  therefore,  to  consider  whe- 
ther the  word  may  not  originally  have  been  the  same 
as  Hue,  l-in,  and  the  character  drawn  so  as  to  repre- 
sent the  Greek  Hermes.  Like  Hermes,  he  is  the 
messenger  of  the  Almighty,  and  the  mouthpiece  of 
Moses  (Exodus  iv.  16),  —  who  was  to  be  to  him  as 
God, — he  has  an  Urim  and  Thummim,  whereby  to 
give  oracular  answers.  Like  the  Greek  God,  who 
had  a  blossoming  club  (Pausanias,  xi.  31,  13),  he 
has  a  rod  v/hich  buds.  Hermes  has  a  rod  adorned 
with  serpents,  Aaron  has  a  rod  which  becomes  a 
serpent,  and  swallows  up  the  serpent-rods  of  the 
opposing  priests  (Exodus  vii.  10-12).  Hermes 
also  has  a  staff  by  which  he  works  magic,  and  a  rod 
by  the  touch  of  which  he  brings  some  into  life,  and 
ushers  others  to  death  ;  and  Aaron  is  represented  as 
standing  between  the  living  and  the  dead  with  a 
censer,  and  thus  staying  a  plague  (Num.  xvi.  48). 
Hermes  was  said  to  ha,ve  been  the  inventor  of 
chemistry,  and  Aaron  must  have  had  some  such 
knowledge,  when  he  could  so  contrive  as  to  put  golden 
earrings  into  the  fire  and  bring  them  out  as  a  calf 
(Exodus  xxxii.  24) ;  the  which,  when  Moses  put  it 
into  the  fire,  was  capable  of  being  ground  to  powder, 
and  dissolved  in  water.  Hermes  offered  sacrifices  to 
the  twelve  gods ;  and  those  who  wrote  the  story  of 
Aaron  in  like  manner  divided  the  children  of  Israel 


179 

Aaeon]  into  twelve  tribes,  so  artisticall^y  fis  to  represent  the 
twelve  signs  of  the  Zodiac,  introducing-  Simeon  and 
Levi  as  the  twins,  Manasseh  and  Ephraim  for  the 
fishes,  or  vice  versa,  and  Dinah  as  the  virgin. 
Hermes  was  said  to  have  originated  divine  worship 
and  sacrifices,  and  to  have  invented  the  lyre ;  and  if 
Aaron  did  not  exactly  do  this,  it  is  clear  that  Moses  is 
said  to  have  instituted  the  method  of  Jewish  worship, 
and  Miriam  is  the  first  to  use  the  timbrel,  and  both 
the  one  and  the  other  have  Aaron  for  a  brother. 
Hermes  was  the  god  who  taught  eloquence,  and  was 
an  adroit  speaker :  Aaron  Avas  eloquence  personified 
(Exod.  iv.  14-16).  The  resemblance  between  Hermes 
and  Aaron,  though  not  established  in  every  particular, 
points  apparently  to  the  fact,  that  the  author  of  the 
story  was  dimly  acquainted  with  Greek  mythoses, 
either  from  having  travelled,  like  Solon,  Pythagoras, 
and  Herodotus,  or  from  having  come  into  contact  with 
Grecian  traders,  books,  or  priests.  It  is  evident,  how- 
ever, that  he  also  was  acquainted  with  Babylonian  or 
Assyrian  myths. 

Now,  the  first  time  that  we  find  any  evidence 
of  Assyrian  interference  in  Palestine  is  in  the  reign 
of  Azariah  (2  Kings  xv.  17-19) ;  and  in  the  reign 
of  Hczckiah,  two  generations  later,  we  read  of 
Sennacherib's  invasion,  and  of  an  embassy  ^of  Baby- 
lonians. In  2  Kings  xvii.  17-23,  Ave  read  certain 
moral  reflections,  such  as  might  have  been  in  the 
mind  of  the  writer  of  the  history  of  Aaron ;  and 
there  is  some  probability  that  the  Pentateuch  was 
composed  about  this  period.  We  cannot,  how- 
ever, amply  discuss  this  subject  in  the  present 
article,  but  hope  to  be  able,  in  the  second  volume, 
to  enter  into  a  full  inquiry  as  to  the  probable  period 


180 

Aaeon]  at  v/liich  certain  portions  of  the  Old  Testament 
were  compiled. 

Ahron,  Aah,  Alia,  loli,  Iho  =  Moon  (Egyptian). 

Abari  (Cuneiform)  =  celestials,  "i^^^^',  originally  the  deities ; 
then  °*1'?b'  (Psalm  Ixxviii.  45),  ^nf/eZs.— (Talbot.) 

Ab,  3K  (2  Kings  xviii.  2),  (modern  Ih,  as  in  Ibrahim), 
in  all  the  Phcsnicio-Shemitic  languages  means 
"father;"  "my  father,"  in  a  restricted,  and  in 
a  general  sense.  It  is  frequently  introduced  into 
names,  and  by  collating  these,  as  far  as  we  can,  we 
may  form  an  idea  of  the  nature  of  the  religious  belief 
in  the  Father,  entertained  by  those  who  used  his 
name.  We  have  the  word  existing  amongst  us 
to-day,  in  Abbot,  Abbe,  Abbey,  Abbott,  Abson, 
Abbinett,  Abelard,  &c. 

Abad,  "^5^'  (Numb.  xxiv.  20),  "to  be  lost;"  also  "a  slave 
or  servant,"  because  lost  to  his  kindred;  also  "a 
worshipper  of."  We  have  as  variants  of  this  word, 
Ahd,  as  in  Ahd-slla  ;  Ohed,  as  in  Obcd-edom  and 
Ohad-iah. ;  Ebd,  as  in  Ehed-meiech,  and  Abed,  as 
in  Abed-chal,  Abed-nego. 

Abadan  (Cuneiform),  "  The  lost  one,  The  sun  in  winter, 
or  darkness."  (Compare  Abaddon.)  This  word  is 
interesting  to  us  in  consequence  of  the  reference 
made  to  it  in  Rev.  ix.  11,  where  we  are  told  that 
the  king  of  the  devils,  the  angel  of  the  bottomless 
pit,  is  called  in  the  Hebrew  tongue  Abaddon,  whilst 
in  the  Greek  tongue  he  has  the  name  of  Apollyon. 
If  we  pursue  this  word  through  all  its  forms,  we 
find  that  i?^^',  abad,  signifies  "to  wander  abroad,  to 
be  lost;"  "^^^j  obaid,  is  "destruction;"  and  that 
'^^?^',  ahadoh,  P"^?^,  abaddon,  and  H?*^',  abdan,  also 
signify  "  destruction."  We  have  i^"^?^,  ahadoh,  trans- 
lated,   Prov.   xxvii.    20,    '  destruction,'    and    coupled 


181 

Abadan]  with  Hell  in  Exod.  xxii.  9,  Lev.  vi.  3,  4,  and  Deut. 
xxii.  3,  we  have  '"i"]?^f,  ahcdaJi,  translated  as  'a  lost 
thing;'  and  in  Job  xxvi.  G,  xxviii.  22,  xxxi.  12; 
Psalm  Ixxxviii.  11  ;  Prov.  xv.  11,  and  xxvii,  20,  we 
have  the  word  ti'^?i>,  ahaddon,  translated  'destruc- 
tion ; '  in  Esther  viii.  6,  and  ix.  5,  11^^,  ahdan,  is 
translated  in  the  same  manner. 

In  none  of  these  instances  is  ahaddon  represented 
as  a  devil,  as  an  angel,  or  a  king ;  the  word  simply 
embodies  the  idea  of  '  loss,'  or  '  death,'  whether 
brought  about  by  voluntary  or  compulsory  absence, 
by  destruction,  or  by  the  processes  of  nature.  As  the 
Arabs  poetically  speak  of  Azrael,  the  '  Angel  of  death,' 
so  the  Hebrews  speak  of  Abaddon  or  Apollyon,  the 
'  Angel  of  destruction.'  It  is  very  necessary,  when 
reading  the  account  of  such  a  vision  as  that  called 
TJie  ApocalyjJse,  that  we  should  carefully  guard 
ourselves  from  raising  any  theory  upon  the  literal 
signification  of  the  words  employed.  From  want  of 
this  caution,  the  name  '  Abaddon  '  has  been  brought 
forward  as  one  of  the  proofs  by  which  the  doctrine 
of  fallen  angels,  so  beautifully  worked  out  by  Milton, 
is  supported  (see  Angels)  ;  but  a  very  short  con- 
sideration suffices  to  show  that  an  abstract  idea  can 
under  no  circumstances  be  '  a  person,'  still  less  a 
person  who  was  at  one  time  different  from  what  he  is 
now.  This  will  appear  in  a  stronger  light,  if  we 
compare  with  the  name  in  question  the  following 
words  from  the  same  source  (Rev.  vi.  8),  "  And  I 
looked  and  beheld  a  pale  horse,  and  his  name  that 
sat  on  him  was  death,  and  hell  followed  with  him." 
In  this  instance  power  and  locality  are  personified, 
and  it  would  be  as  absurd  for  us  to  adopt  the  literal 
signification  of  the  passage,  as  it  would  be  to  attempt 


182 

Abadan]  to  depict  on  canvas  all  London  and  its  beauty  going 
to  "  the  Derby,"  or  for  a  sculptor  to  try  and  represent 
the  "  wings  of  the  wind  "  as  a  stone  image,  or  "  the 
clouds  "  as  a  modern  chariot. 

Abda  (Sanscrit)  means  '  a  cloud.' 

Abda,  ^^^V  (1  Kings  iv.  6),  "  The  work,  or  the  servant  of 
El,"  the  final  h  being  dropped,  and  the  vowel-point 
altered  in  accordance  with  the  usual  practice  of 
obliterating  the  divine  name. 

Abdeel,  AS^?y  (Jer.  xxvi.  36),  "  The  work  or  servant  of  El." 

Abdhi  (Sanscrit)  means  '  the  ocean.' 

Abdi,  ''y^V  (1  Chron.  vi.  44),  "  The  work  or  servant  of  Jah," 
the  final  n  being  dropped. 

Abdiel,  ?N'^?3y  (]  Chron.  v.  15),  "The  worshipper  or  servant 
of  El." 

Abdon,  Ii'^fb',  "  Servant  of  On ;  "  (Cuneiform,)  '  He  was  a 
son  of  Hillel,'  '  The  morning  star.' 

Abednego,  ^iJ^  ^?y.  (Dan.  ii.  49),  "  The  Servant  of  Nebo," 
the  letter  Gimel  and  the  vowels  having  been  changed. 

Abel,  Heb.  ^'^^  (G-en.  xxxvii.  35),  '  to  mourn,'  also  '  a  pasture 
or  meadow.'  Abel,  the  son  of  Adam,  is  not  the 
same  as  this :  his  name  begins  with  n,  is  written 
Hehel,  and  is  designedly  postponed.     (See  Habel.) 

Abel  Beth-Maacha,  n3_3;p-n^3  hii^  (i  Kings  xv.  20).  (See 
Beth  and  Baacha.) 

Abel  Keramim,  ^'^"^^  ^^^  (Judges  xi.  33),  '  The  vineyard- 
green  ; '  ^'^'^,  or  '  the  plain  of  the  vineyard." 

Abel-maim,  ^:^^^^  (2  Chron.  xvi.  4),  "Abel  of  the 
waters." 

Abel-Meholah,  nbino  h2i$  (Judges  vii.  22),  '  The  dancing 
green;'  ^^n^^  Machol,  'dancing.'" 

6  It  is  a  questlou  wliat  the  real  significance  of  this  word  is.  Miriam  and  her 
fellows  have  timbrels  and  dances.  In  the  East  individuals  do  not  dance  for  pleasure, 
but  hire  giiis  to  dance  for  them.  These  dances  are  provocative  of  desire,  and,  to 
our  ideas,  ohscene.     (See  also  Atlicncvvs,  xiii.,  86.) 


183 

Abel-Mizraim,  e:^V?^  ^n.\  (Oen.  1.  11),  '  The  Egyptian 
green  ; '  ^\1f^,  Mitzraim,  Egypt. 

Abel-Shittim,  D^£i)q'n  ^3K  (Numb,  xsxiii.  49),  "The  Acacia 
green;"  ^]^,  shaith,  plural  sJtittbn,  'thorny  hushes,' 
but  possibly  from  ''K^'^,  '  drinking  or  carousing.' 

Abez,  r^K  (Josh.  xix.  20),  "  He  shines  or  glitters;  "  "he  is 
high." 

Abpia  (Sanscrit),  "  splendour,  light."  Compare  with  Ahha, 
"Father  of  Light,"  &c. 

Aei,  ""^^o  This  word,  which  enters  into  composition  with  a 
great  number  of  others,  so  as  to  form  cognomens, 
may  be  rendered  in  two  distinct  Avays.  It  may  be 
that  it  is  formed  simply  by  the  addition  of  ''  i,  which 
is  the  mark  of  the  possessive  pronoun,  and  gives  to 
the  word  the  signification  of  "  my  father ;  "  or,  as 
Fiirst  considers,  it  may  mark  that  the  name  has 
been  originally  compounded  with  the  sacred  name  of 
Jehovah,  and  that  the  final  >^  of  '^l  has  been  dropped. 
There  is  great  difficulty  in  selecting  the  best  alterna- 
native.  If  the  word  ah'i  signifies  '  my  father,'  there  is 
often  great  difficulty  in  making  any  sense  of  the 
sentence  enshrined  in  certain  cognomens  ;  if,  on  the 
other  hand,  Ave  take  (thi  to  be  equivalent  to  i^^?^, 
ahiah,  we  shall  find  that  it  is  borne  by  an  individual 
Abimael  (Gen.  x.  28),  who  existed  prior  to  the  time 
when  the  sacred  name  Jah  was  said  to  liave  been 
revealed  to  Moses  :  involving  the  certainty  that  one  or 
other  portion  of  the  sacred  narrative  is  incorrect. 
Another  difficulty  arises  from  the  fact  that  many  names 
bore  in  full  the  name  of  Jah,  c.  r/.,  Abijah,  Elijah, 
Adonijah,  &c.,  in  AA'hich  no  elision  of  the  n  at  the 
end  has  been  made  by  scribes  subsequent  to  those 
who  first  wrote  the  names.  Now  we  have  already 
seen   that   the    cognomens    which    are    compounded 


184 

Abi]  with  Jail  were  apparently  given  after  the  accession  of 
David  to  the  throne,  and  we  shall  subsequently 
demonstrate  that  Jah  entered  into  names  borne  by 
many  of  the  Phoenician  kings,  and  that  it  was  also 
borne  by  some  of  the  Assyrian  deities. 

Under  these  circumstances  we  may  consider  ^?^^ 
ahi,  (1)  as  a  simple  variant  of  ^^,  ah  ;  or  (2)  as 
signifying  " my  father;"  or  (3)  as  being  an  elided 
form  of  ^l?^,  ahiah. 

Abia,  !^*?^'  (1  Sam.  viii.  2),  the  same  as  Abiah  and  Abijah, 
•"  The  father  is  Jah."     (1  Chron.  ii.  24.) 

Abi-albon,  li3^^?^^  (2  Sam  xxiii.  31),  "My  father  is  the 
bright  On,"  or  "father,  strength;"  from  '?^,  aU, 
'  my  father ; '  ^^^,  alah,  '  he  is  strong ;  '  )-UV,  aim, 
'  On.' 

Abi-asaph,  ^9^^?^  (Exod.  vi.  24),  "  My  father  is  enchanting," 
or  "  the  Enchanting  Father."  This  word  is  usually 
derived  from  ^P?,  asaj^h,  '  collector ;  '  I  think  that  it 
comes  from  '^^?,  ashaph,^  '  to  use  incantations,  an 
enchanter,  a  magician.'     (Compare  Enoch.) 

G  Wlieu  assuming,  as  I  do  tbroiigliout  this  Vocabulary,  that  the  spelling  of  any 
particiilar  name  iu  the  Bible  as  given  iu  the  current  Hebrew  text  is  not  necessarily 
the  correct  one,  it  is  advisable  that  some  reason  or  authority  should  be  given  for 
this  course  of  proceeding. 

I  shall  perhaps  best  effect  my  purpose  ii  I  state  my  system  of  procedure. 
When  the  name  for  examination  was  selected,  the  first  point  was  to  examine  the 
interpretation  given  of  it  by  Gesenius  and  other  writers,  whom  I  could  consult,  and 
subsequently  Fiirst.  If  the  signification  they  assigned  seemed  reasonable,  all  that 
I  did  was  to  verify  it,  and  ascertain  by  examinati'  n  that  there  was  no  other  mean- 
ing equally  probable,  and  then  to  adopt  it.  But  if  the  rendering  was  unsatisfactory, 
I  then  uudertooli  a  more  extended  inquiry.  I  not  only  investigated  all  possible 
divisions  of  the  word  as  it  stood  —  with  or  without  attention  to  the  vowel-points  — 
but  I  inquired  into  its  sound,  with  a  view  to  ascertain  whether  it  might  have  been 
misspelled  by  inadvertence,  and,  still  fai'ther,  whether  the  reading  may  not  have  been 
intentionally  varied,  in  consequence  of  the  true  orthography  containing  something 
which  was  offensive  to  the  doctrines  held  iu  the  days  wlicu  each  copy  of  the  Scripture 
was  made  by  hand.  Under  such  names  as  Abram,  Adah,  Edom,  Eve,  Mary,  Sara,  and 
others,  the  method  is  indicated  on  the  face  of  the  article  itself.  In  the  majority,  however, 
it  has  been  retrenched,  from  a  desire  to  economise  time  and  space.  As  my  researches 
extended,  the  conclusion  gradually  became  forced  upon  me.  that  a  systematic  altera- 


185 

Abi-athar,  '^'01^^  (1  Sam.  xxii.  20),  "  My  father  is  abun- 
dance ;  "  '^^l,  jatJiar,  "  to  be  abundant,  to  increase;  " 
whence  possibly  may  have  descended  our  Arthur. 

Abi-da,  Vy2ii_^  (Gen  xxv.  4),  "  My  father  is  knowledge,  or 
wisdom;"  <^^'^,  daiali,  'knowledge'  (aMidianite  name). 

Abi-dan,  l7^?^:  (Numb.  i.  11),  "My  father,  the  judge;"  H, 
dan,  "a  judge."     (See  Benhael.) 

Abi-el,  '?'^'2vS  (1  Chron.  xi.  32),  "My  father  is  El,"  or 
"  Father  EL"  We  have  the  same  name  in  a  different 
form  in  the  word  Eliab.  It  is  to  be  noticed,  how- 
ever, that  whilst  the  vowel-point  of  "?n  is  Tzere  in 
Abiel,  because  the  syllable  denoting  God  is  at  the 
end  of  the  word,  in  Eliab,  vvdiere  ■?«  commences  the 
word,  the  N  has  a  Segol,  in  accordance  with  the 
uniform  practice  of  obliterating  this  name  of  the 
deity  whenever  it  begins  a  personal  name. 

tiou  of  tbe  original  text  liacT  taken  place ;  Lut  that  tlie  change  was  comparatively  slight, 
i.  c,  one  vowel  was  suhstituted  for  another,  or  such  consonants  as  n /i,  b  ^  1  », 
and  D  s,  were  iised  instead  oi  ■n  h,  n  t,  -2  z,  XD  s,  or  vice  versa.  Very  frequently 
a  vowel  or  soft  sound  was  dropped,  or  one  or  more  letters  were  transposed.  After 
ascertaining  this,  I  next  found  out  that  almost  every  cognomen  which  had  been  so 
treated  was  originally  of  such  a  nature  as  to  offend  the  ear  of  the  pious  Jews  of  the 
Pharisaic  type,  either  from  its  indelicacy  or  from  its  implying  a  heterodox  faith. 
Whenever,  therefore,  an  appellative  which  could  not  be  interpreted  according  to  the 
current  spelling  was  found,  I  began  to  search  for  some  other  etymology  which  would 
produce  a  name  similar  in  sound  but  different  in  meaning,  and  generally  found  the 
clue  above-mentioned  a  perfect  one.  After  having  dra\TO  these  conclusions  from 
what  I  may  caU  the  force  of  logic,  I  met  wilh  Ginshnrg's  translation  of  Levita's 
Exposition  of  the  JMaasorah,  which  was  published  in  January,  1867— after  three 
fourths  of  this  Vocabulary  were  in  mamiscript,  and  a  large  portion  or  the  preceding 
pages  was  in  type.  In  that  I  found  that  Levita  spealis  of  the  law  by  which  the 
Eabbis  enforced  the  propriety  of  so  modifying  certain  words,  when  transcribing  from 
old  copies,  that  the  new  ones  should  not  offend  the  ear  of  the  faithful.  His  words 
run  thus:  "  Our  TuaLbis  of  blessed  memory  say  that  all  the  words  which  are  written 
in  the  Scriptures  cacophonically  must  be  read  euphemically."  "  The  rule  which 
obtained  is,  that  every  cacophonous  expression  was  changed  for  an  euphemism,  so 
that  man  nright  not  utter  anything  indecent."     Page  194. 

This  distinctly  demonstiated,  iirst,  that  there  were  indecent  or  coarse  expressions 
in  the  original  Scriptures,  and  the  examples  given  show  that  a  style  of  faith  was 
indicated  in  the  eariy  writers,  which  was  so  offensive  to  the  more  modern  Hebrews, 
as  to  be  entirely  ignored.  This  then  seemed  perfectly  to  justify  the  conclusions 
which  I  had  drawn,  and  showed  me  still  farther  reusons  than  I  had  already  enter- 


186 

Abi-ezee,  ir^b:  (Josh.  xvii.  2),  ''My  fotlier  the  helper;" 
"^l^.,  escr,  '  helper.' 

Aei-gail,  '^^r?.^?  (1  Sam.  xxv.  3,  14),  "My  father,  the  circle/' 
or  "the  circular  father,"  i.e.  the  Sun.  The  meauirig 
assigned  by  Gesenius  is,  "whose  father  is  exulta- 
tion ;  "  but  this  is  too  far-fetched  to  be  trusted. 
We  have  already  seen  that  one  of  the  names  of  the 
Sun  in  the  Chaldee  was  Gil,  Gal,  Gul,  or  Gulla; 
and  in  Hebrew  ^''-?,  (j'll,  or  (jail,  is  "  to  go  in  a  circle," 
or  "  a  circle."  Now  the  Sun's  fete  days  were  Gala 
days,  and  boisterous  mirth  was  always  associated  with 
them.  Hence  we  use  the  phrase  Gala-day  for  any 
occasion  where  nothing  but  merriment  is  thought  of. 

tainecT  for  iuquiving  into  tlic  primitive  faith  of  the  so-called  'chosen  race,'  and  their 
original  ideas  of  the  Creator. 

Bnt  Levita  gives  very  few  illustrations  of  the  working  of  the  Kabbiuical  rule, 
and  I  could  form  no  idea  of  the  extent  to  which  it  was  applied,  nor  frame  an  opinion 
as  to  the  effect  it  might  have  in  modifying  the  value  I  placed  upon  any  Biblical 
passage.  This  hiatus  has,  however,  been  bridged  over  to  a  very  great  extent,  by  a 
work  from  the  pen  of  the  learned  Dr.  Giusburg,  whose  first  pai't  is  to  appear 
whilst  this  sheet  is  in  the  press.*  Il  is  impossible,  in  the  compass  of  a  note,  to 
give  the  whole  gist  of  tlie  matter  which  he  briugs  forward ;  we  may  summarise  it 
thus—  (1)  The  sacred  Sc.viptures,  as  they  were  first  known  to  the  Talmudist,  con- 
taiaed  matter  which  was  offensive  («)  from  its  apparent  obscenity  or  coarseness, 
(&)  from  its  being  heterodox.  (2)  Those  things  which  were  considered  opposed  to 
orthodoxy  were — («)  those  which  seemed  to  assert  the  plurality  of  God;  (i)  those 
which  attribiited  to  the  God  of  any  other  nation  a  name  or  a  power  similar  to 
that  possessed  by  the  God  of  the  Jews  ;  (c)  those  which  were  anthropomorphic ; 
id)  those  which  attributed  to  God  anything  which  was  deemed  erroneous;  (e)  those  in 
which  the  sacred  name  was  used  ia  short  cognominal  sentences,  or  stood  for  the 
name  of  a  man  ;  (/)  those  which  attributed  to  the  patriarchs  anything  derogatory 
to  their  s.aintly  character  ;  [g)  those  which  were  prejudicial  to  the  fair  fame  of  the 
Holy  nation ;  [h)  those  which  attributed  to  men  the  functions  of  God ;  (i)  those 
which  spoke  leniently  of  the  nations  whom  the  Jews  had  been  taught  to  hate ; 
(j)  to  introduce  into  the  text  certain  legal  changes.  (3)  The  alterations  were  to  be 
made  with  as  little  departure  from  the  text  as  possible ;  they  consisted  in  transposing 
letters,  in  dropping  one  or  more,  or  in  substituting  one  letter  for  another,  which 
would  give  a  word  a  different  meaning.  (4)  These  variations  were  not  assented  to 
universally,  and  a  comparison  of  ancient  versions  of  the  Bible  enables  a  modern  to 
judge  of  the  extent  to  which  the  perversion  of  the  origintil  text  has  been  carried. 
To  this  book  we  shall  have  frequent  occasion  to  refer  in  subsequent  articles. 

*  Ginsburg,  The  Encjlisli  Bible  in  relation  to  the  ancient  and  oilier  Versions. 


187 

Abi-gail]  Wc  consider  it  more  appropriate  to  speak  of  the 
Sun  as  "  The  Father  on  High,"  than  to  conceive  of 
him  as  a  man  like  David,  leaping,  dancing,  and 
uncovering  himself,  &c.  Gal  also  signifies  "  a  heap 
of  stones,  a  cairn  "  (see  Gilgal).  These  cairns  were 
ancient  phallic  emhlems,  heing  always  decorated  by 
a  central  erect  stone,  which  they  served  to  adorn. 
They  were  often  surrounded  by  a  circle  of  upright 
stones ;  and  there  is  little  doubt  that  the  old  fashion 
of  dancing  in  a  circle  on  f/ala  days  had  its  origin  in 
the  same  idea  which  arranged  the  form  of  Stone- 
henge. 

Abi-hail,  '?*n'3N  (2  Chron.  xi.  18),  "My  father  is  strong." 
There  is  some  doubt  about  the  spelling  of  the  latter 
part  of  the  word,  ^1^  and  ^]^,  hail  or  duill,  being 
the  variants.  If  we  pursue  the  word,  we  find  ^ri]?, 
hcllel  =  "the  bright  star,"  "Lucifer,  the  morning 
star;"  ^^O?  hala,  means  "remote,  far  oft';"  ^-in,  chul, 
means  "  to  turn  in  a  circle,"  or  a  circular  dance  ;  and 
^]^,  cliaU,  means  "  strength  and  power,"  a  word  which 
is  not  far  removed  in  sound  from  gall,  in  Abigail. 
The  name  may  then  signify  "  The  father  the  Sun," 
or  "  The  father  is  far  oft',"  or  "  The  father  is  strong;" 
the  last  is  most  probable.  One  Abihail  was  the 
wife  of  Rehoboam,  but  the  name  was  also  masculine. 

Abi-hu,  ^^-^nUN;  (Exod.  vi.  23),  "My  father  is,"  or  "He 
is  the  father,"  or  "The  father  breathes;"  N-in,  huah, 
"  he  is,"  or  "  he  breathes  ; "  or  more  probably  NliT'nx 
is  a  compound  of  n^{  '  father,'  and  in''  Jcliovah,  with 
Aleph  added  at  the  end  to  obliterate  the  divine  name. 
Compare  this  name,  borne  by  a  son  of  Aaron,  with 
the  Assyrian  Hoa. 

Abi-hud,  I'l^'?^?  (1  Chron.  viii.  3),  "  My  father  is  splendour, 
glory,  ])Ower,  or  beauty  ;"  Dn,  hod  =  '  beauty,'  &c. 


188 

Abijah,  ^l?^:  (1  Sam.  A-iii.  2  ;  1  Cbron.  ii.  24),  "  The  father 
is  Jah  ;"  ^l,  Jah,  '  Jehovah.'     (See  Abijam.) 

Abi-jam,  13^?^^  (1  Kings  xiv.  31).  This  name  was  borne  by 
a  son  of  Jeroboam,  who,  in  2  Chron.  xiii.  1,  &c.,  is 
called  ^*3b',  "the  father  is  Jah,"  the  Q  being  here 
substituted  for  the  n,  to  obliterate  the  divine  name. 

Abil  (Cuneiform),  '  son.'     (Compare  Abel.) 

Abi-mael,  '??^'^'?^:  (Gen  x.  28),  "My  father  covers;"  ^^9, 
maal,  "  to  cover,"  or  ^''P^?,  mil,  an  upper  "  garment." 

Abi-melech,  ^^?-^?«  (Gen.  xx.  2),  "My  father  the  king;" 
■^V??  mclech,  "king,  ruler,  supreme." 

Abi-nadab,  3^r^?^:  (1  Sam.  xvi.  8),  "  My  father  the  gene- 
rous, the  noble;"  ^1^^,  nadah,  "he  incites,  impels,  or 
gives  spontaneously." 

Abi-ner  or  Abner,  '°'?.''?^  (1  Sam.  xiv.  51),  is  said  to  mean, 
"Father  of  light;"  l-IJ,  nur,  means  'to  lighten' 
(compare  Koh-i-noo?-  and  iVoi/rmahal,  A^oit7'eddiu, 
&c.)  ;  and  in  Chaldee  it  means  '  fire.'  Ncrgal  was 
an  Assyrian  God.  I  presume  that  the  true  etymo- 
logy of  the  word  is  "  The  father  is  light,"  or  "  The 
father  the  Sun." 

Abi-noam,  Dyl)"''3^'  (Jud.  iv.  6),  "My  father  is  pleasantness;" 
DV:"!,  naam,  "loveliness,  pleasantness." 

Abib,  "'''r'^  (Judges  V.  22),  "  The  strong  one,"  used  for  God, 
'  the  bullock  and  the  horse.'     (Compare  Abari.) 

Abi-ram,  ^y?^.  (Numb.  xvi.  1),  "  My  father  on  high;"  this  is 
the  same  as  Abram  ;  D-n,  rum,  high ;  ^"J,  ram,  or  ^''1, 
raim,  signifies  the  buffalo,  the  strongest  of  wild  bulls. 
It  is  very  probable  that  this  word  is  really  the  same 
as  Abram,  with  the  addition  of  '» ,  so  as  to  prevent 
any  other  man  than  the  patriarch  using  his  cognomen. 

Ab-ishai,  ''^'?^  (1  Sam.  xxvi.  6),  may  signify  "  The  father 
exists,"  or  "  The  father  is  erect  or  stands  ; "  or  "  The 
father  is  broad,  or  aids,"  according  as  we  derive  ''^\, 


189 

Ab-ishai]  isliai,  from  ^^.,  aisJi ,-  ^'^'l,  aslia  (=  esse);  ''^\  islia 
(commonly  written  Jesse) ;  or  ^'^l,  jasha.  Or  we  may 
read  it  as  ahi-shai.  V,  shai,  is  a  gift ;  ^l^,  shai,  is  to 
impel.     I  think  it  means  "  The  father  is  assistance." 

Abi-shag,  ^^"'^^^  (1  Kings  i.  3),  "  My  father  who  multiplies," 
or  "  who  makes  us  great."  The  ordinary  meaning 
assigned  to  this  name,  viz.,  "Father  of  error,"  seems 
absurd.  ^^^\  sagah  =  '  to  increase,  to  cause  to 
increase;'  i^J^,  sltagali  =  '  to  be  great,'  There  are 
many  significations  to  words  resembling  shag.  ^\^, 
shcKja,  is  '  to  wander,  to  go  astray ; '  also,  '  to  be 
great.'  '^P^,  shagal,  is  'to  lie  with,' and,  differently 
pointed,  the  same  letters  mean  '  a  king's  wife.'  I^^i^, 
shaga,  means  '  to  be  strong,  brave,  vigorous,  impe- 
tuous, excited,'  &c.  Coupling  the  name  with  the 
nature  of  the  individual  who  bore  it,  and  what  her 
function  was,  I  conceive  that  the  word  may  have 
had  a  phalHc  significance,  and  signifies  "  The  father 
who  enables  men  to  procreate,"  "He  who  makes 
small  things  great,  erect,  or  strong." 

Abi-shalom,  D^y^?^;  (1  Kings  xv.  2),  "  My  father  is  per- 
fect;" ^Z^^,  shalaim,  'perfect.'  Difierently  pointed, 
the  word  signifies  'he  completes,'  &c. 

Abi-shua,  V^'^>-'2^_  (1  Chron.  viii.  4),  "My  father  is  liberal," 
or  "The  father  is  wealth;"  V^L'^,  slioa,  'rich;'  V'\^, 
skua,  'wealth.' 

Abi-shuk,  "i-lti-'-'-nN  (1  Chron.  ii.  28).  Ey  Gesenius,  this  is 
translated  as  2)ater  muri,  "  Father  of  a  wall !"  The 
word  deserves  a  much  better  explanation,  "i-}^,  shaur, 
an  old  root,'  signifies  'to  leap  forwards,  or  upon,'  'to 

7  In  passiug  through  a  gi-eat  list  of  names  used  in  aucient  times,  I  have  rejieatedly 
found  that  the  means  of  anivini;  at  the  most  sensible  meaning  for  many  coguooieus 
is  to  adopt  some  old  and  unused  word  as  their  probable  root ;  and  I  have  come  to 
think  so  much  of  the  point,  that  it  has  had  great  weight  with  me  in  the  analysis 
of  the  aucient  names. 


190 

Abi-shur]  be  strong;'  pointed  as  Shor,  it  means  "a  bull" 
(taurus) ;  as  Sliur,  it  means  '  to  go  about,'  '  to 
journey,'  also  '  a  wall '  (from  its  being  round  a 
town).  The  signification  of  the  word  then  is  solar, 
and  phallic,  and  it  may  best  be  rendered,  "  My 
father  the  strong  one." 

Abi-tal,  '?9^?^;  (2  Sam.  iii.  4).  It  is  difficult  to  assign  a 
meaning  to  this  word;  ^^,  tal,  means,  "dew,"  — 
rather  an  absurd  name  for  a  father ;  '?-1D,  till,  means 
"to  be  long;"  '^^^,  talah,  which  is  an  old  root, 
means  "to  be  fresh,"  and  the  same,  differently 
pointed,  is  "  a  young  lamb  ; "  ^^,  tail,  is  a  hill ; 
^^^,  tala,  is  "to  hang  up,"  or  "to  dangle."  Abital 
was  a  wife  of  David,  and  was  probably  named  during 
the  time  of  Saul,  when  there  was  a  different  style  of 
belief  to  what  prevailed  afterwards.  I  incline  to  the 
opinion  that  the  signification  is,  "  My  father  is  long," 
and  that  On  is  the  father  referred  to,  or  Eshcol. 
Fiirst  considers  that  ^?,  tal,  is  derived  from  ^?^, 
talal,  to  protect,  and  thus  makes  the  word  "  Ab  is 
protection;"  but  the  same  word,  talal,  also  signifies 
"to  be  juicy,"  and  thus  "  Ab  is  juicy"  is  deduced, 
which  resembles  the  interpretation  already  given. 
It  is  proper  that  I  should  explain  that  more  than 
half  the  Vocabulary  was  in  manuscript  before 
Furst's  Hebrew  and  Chaldee  Lexicon  was  published 
in  English,  and  that  I  can  only  use  the  information 
gained  from  him  in  a  supplementary  form. 
Abi-tub,  2-1t3^3^^,  (1  Chron.  viii.  11),  "  The  father  is  good- 
ness," or  "The  good  father;"  nito,  toh,  "to  be  good, 
or  good." 
Abn,  1^^',  Heb.  commonly  written  Ehen,  which  see.  In 
Cuneiform,  abn,  '  a  stone,'  is  said  to  have  the  pho- 
netic value  of  tag  or  tak. 


191 

Abnil  (Cuneiform),  an  Assyrian  stouo  God  of  late  origin, 
Ab-eaham,  Dn"^3?.<  (Gen.  xvii.  5),  "  The  father  is  multitude, 
or  of  multitude;"  ^^^,  raluim  (Arabic),  'multitude.' 
The  other  and  original  name  for  the  Patriarch  was 
Ahram,  ^'^^^,  derived  apparently  from  the  two  Chaldee 
words  ah  and  ram,  which  signify  "  The  high  father, 
or  the  father  on  high."  Ah  sometimes  enters  into 
composition  as  a  terminal  syllable,  as  well  as  an 
initial  one.  We  have  seen  Ahicl,  by  and  by  we 
shall  enter  upon  EUah.  (See  Abeam,) 
Abeam,  Dn:?N  (Gen.  xi.  31),  is  the  name  borne  by  an 
Assyrian,  or  Chaldee,  who  emigrated  from  Ur  of  the 
Chaldees  into  Palestine,  in  company  with  his  father 
and  his  family.  As  the  name  must  be  assumed  to 
be  Chaldaic,  it  shows  us  that  the  faith  which  was 
current  in  Mesopotamia  at  the  time  of  the  Patriarch's 
birth  did  not  essentially  differ  from  that  held  in 
Canaan.  The  word  is  compounded  of  two  syllables, 
the  first  of  which,  3^%  ah,  signifies  "  The  father ;  " 
respecting  the  second,  viz.,  m,  ram,  we  have  either 
to  select  one  signification  out  of  many,  or  we  must 
consider  that  a  second  syllable  has  been  selected  to 
qualify  the  first,  of  so  very  ambiguous  a  meanino- 
that  nothing  but  a  "double  entendre  "  was  designed. 
^^7,  ram  =  'he  is  high,'  'he  lifts  himself  on  high,' 
'he  is  prominent,'  'he  cries,'  'he  rages,'  'he 
roars,'  'he  is  red,'  like  coral. 
2^7,  rem  or  raim,  =  '  a  buflalo,  or  wild  bull.' 
D-n,  rum,  '  he  is  grown  high,'  '  he  is  exalted,'  '  he  is 

haughty,'  'he  is  mighty,'  'he  exalts  himself.' 
Dh,  rom  =  '  a  height.' 
nn,  mm  =  '  a  height.' 
CiT,  Q-am  =  '  high,'  '  prominent.' 
0!i?,  ram,  '  a  j^roper  name.'     Gen.  xxii.  21. 


192 

Abeam]  A  glance  at  these  words  will  demonstrate  that 
the  second  syllable  of  the  word  Abram  may  signify 
an  idea  analogous  to  our  notions  of  a  heaven  in  the 
sky  above  us,  or  one  which  is  substantially  the  same 
as  Mahadeva.  If  in  doubt  ourselves,  we  may  turn 
to  the  later  writers,  who  invented  the  plan  of 
changing  the  original  name,  to  suit  the  purpose  of  a 
time  long  subsequent  to  that  of  the  Patriarch.  They 
converted  the  name  into  Abraham,  the  signification 
of  which  is  "  The  father  of  a  multitude ; "  this, 
although  in  itself  a  "double  entendre,"  was  less 
conspicuously  so  than  the  original  cognomen;  and 
we  infer  that  the  necessity  for  change  arose  from  the 
ambiguity  of  Abram  being  so  glaring  that  any  one 
who  thought  upon  the  matter  would  recognise  it. 

The  history  which  is  given  to  us  of  the  patriarch 
is  as  mythical  as  his  name,  and  its  incidents  tell  of  a 
strange  state  of  morality  existing  at  the  period  when 
the  legend  was  composed.  Leaving  his  aged  father 
with  his  only  other  son,  Abram  starts  with  Lot  and 
Sarai,  and  pitches  his  tent  between  Bethel  and  Hai  — 
places  which  had  no  nominal  existence  at  the  time  — 
but  being  driven  by  famine,  he  goes  down  into  Egypt, 
when  at  the  age  of  seventy-five  years,  taking  with 
him  Sarai,  who  was  sixty-five.  Full  of  fear  for  his 
own  life,  and  having  clearly  no  retinue  upon  whom 
he  could  depend  for  defence,  he  bargains  with  the 
King  of  Egypt,  whose  amatory  propensities  are  tickled 
at  the  sight  of  the  old  woman  Sarai,  and  who  pur- 
chases the  use  of  her  from  her  husband,  for  such 
worldly  wealth  as  sheep  and  oxen,  asses  and  camels, 
and  male  and  female  slaves.  With  the  price  of  his 
wife's  dishonour,  Abram  has  become  wealthy,  and  Lot, 
of  whom   we  hear  nothing   whilst   his  uncle  was  in 


193 

Abeam]  Egypt  —  althongii  he  lificl  many  virgin  daughters, 
who  were  more  Hkely  to  he  attractive  than  a  septuage- 
narian wife — having  also  become  wealthy,  they  are  men 
of  too  great  substance  to  live  together,  and  they  there- 
fore separate.  We  shortly  find  that  Abram  had  no 
less  than  three  hundred  and  eighteen  soldier  slaves, 
and  that  with  them  he  is  more  than  a  match  for  five 
kings,  who  are  on  a  warlike  expedition.  Being  child- 
less at  eighty,  a  matter  which  could  scarcely  have 
distressed  him  much,  seeing  that  his  father  had  been 
seventy  years  old  before  he  had  a  family,  he  adopts  a 
slave  for  a  consort,  and  has  his  first  son  at  the  age  of 
eighty-six.  After  this,  he  and  all  the  males  of  his 
household  are  circumcised  ;  when  he  has  attained  the 
age  of  ninety-nine,  and  his  wife  is  eighty-nine,  a 
period  when,  according  to  the  testimony  of  both 
husband  and  wife  (Gen.  xvii.  17,  and  xviii.  12),  they 
were  sterile  by  reason  of  their  age ;  and  before  the 
promised  child  appears,  Abram,  apparently  denuded  of 
all  his  armed  retainers,  goes  down  to  Gerar,  and  again 
passes  his  wife  off  as  his  sister,®  and  again  a  monarch, 
becoming  enam.oured  of  the  old  woman,  takes  her  as 
a  wife,  and  again  the  complaisant  husband  receives 
great  worldly  wealth  as  the  price  of  what  we  must  call 
his  wife's  and  sister's  infamy.  The  promised  son  at 
length  arrives,  and  after  a  while  Abram  is  told  to 
sacrifice  him ;  yet  he  who  pleaded  boldly  for  mercy 
to  be  shown  to  the  Sodomites  has  not  a  word  to  say  in 
favour  of  his  son.  But  before  this  incident  takes  place 
we  find  that  Sarah,  proud  of  her  own  child,  cannot 
tolerate  the  existence  of  the  son  of  Hagar,  even  though 
she  had  herself  brought  about  the  connexion  with  the 

8  It  is  to  be  remembered  that  Isis  -was  said  to  be  the  wife  aud  sister  of  Osiris, 
and  that  Ceres  was  also  said  to  be  the  wife  aud  sister  of  Jupiter. 

N 


194 

Abram]  common  father.  The  lovely  old  woman,  who  has 
fascinated  two  mighty  kings,  becomes  suddenly  a 
termagant,  and  the  cowardly  Abram,  who  has  twice 
profited  by  his  wife's  disgrace,  again  shows  the  white 
feather,  and  consigns  to  almost  certain  death  his 
eldest  son,  and  her  by  whom  he  first  attained  the 
blessing  of  paternity.  It  is  curious  that  Hagar 
should  wander  in  the  wilderness  of  Beersheba,  a  spot 
which  then  had  no  more  nominal  existence  than 
Bethel  and  Hai;  and  it  is  equally  curious  to  notice 
the  facility  with  which  Abram  resolves  to  sacrifice 
both  his  sons.  We  conclude,  however,  from  the 
narrative,  that  he  did  plead  for  Ishmael  with  Sara,  his 
wife,  who,  on  this  occasion,  certainly  did  not  call  him 
lord  (1  Pet.  iii.  6),  although  he  made  no  pleadings 
subsequently  for  Isaac.  Abram's  wife  at  last  dies, 
being  one  hundred  and  twenty -seven  years  old,  and 
Abram  ten  years  older.  She  is  buried,  and  then 
Abram  seeks  for  a  consort  for  his  son.  He  swears 
his  servant  on  his  thigh  (i.  e.,  the  fascinum),  and 
sends  him  off'  to  his  father's  house ;  on  the  return  of 
the  messenger  with  a  wife  for  Isaac,  the  old  patriarch, 
now  at  least  twenty-seven  years  older  than  when 
Sarah  had  told  us  of  his  incapacity  to  beget  off'spring, 
marries  again,  and  has  six  children.  Tliough  very 
particular  about  the  kindred  and  religion  of  the  wife 
of  his  son,  we  are  not  told  that  he  had  any  such  idea 
about  his  own  second  consort,  who  is  called  a  wife. 
Gen.  XXV.  1,  and  a  concubine,  1  Chron.  i.  32.  At 
his  death,  Abram  gives  everything  to  Isaac,  who  like 
his  father  goes  to  Gerar,  and  tells  the  same  tale  as 
Abram  had  done  of  his  wife  being  his  sister.  We  find 
moreover  that  Isaac  increased  his  wealth,  and  had  a 
great   store   of  cattle  and  slaves,  yet,  notwithstanding 


195 

Abeam]  bis  princely  condition,  he  sends  away  from  his  own 
home  the  youngest  of  his  two  sons,  to  seek  for  a 
wife  amongst  his  relatives,  without  a  single  attendant, 
and  with  no  more  wealth  than  his  clothes  and  a 
walking  stick.  It  is  impossible  for  any  thoughtful 
mind  to  accept  such  a  story  as  a  true  narrative.  It 
is  difficult  to  understand  how  any  nation  could  be 
proud  of  such  an  ancestor  as  Abraham.  The  careful 
reader  cannot  fail  to  notice  how  completely  the  course 
of  time  has  falsified  the  statements,  said  to  be  made 
directly  to  the  patriarch  by  the  Almighty,  respecting 
the  future  power  of  his  descendants  ;  for  the  Jews 
never  wholly  possessed  the  land  of  Canaan,  and  the 
posterity  of  Ishmael  has  been  more  numerous  and 
more  prosperous  than  that  of  Isaac,  though  probably 
less  influential  in  the  main.  From  the  foreo-oino- 
considerations,  we  think  it  far  better  to  consider  the 
story  of  Abraham  and  the  patriarchs  as  a  pious 
legend  of  human  invention,  than  to  believe  it  as  a 
strictly  true  history,  written  by  the  spirit  of  the 
Almighty. 

Abrech,  V^^  (Gen.  xli.  43),  "tender  father;"  a  Hebrew 
title,  said  to  have  been  given  to  Joseph  in  Egypt,  by 
the  natives,  who  did  not  know  the  country  of  their 
benefactor,  or  the  language  which  was  most  familiar 
to  him.  Some  think  this  word  to  be  of  Egyptian 
origin  =  '  bow  the  knee ; '  considering  that  it  has 
its  present  form,  because  Moses,  although  speaking 
Egyptian  as  his  mother-tongue  (Exod.  ii.  10,  Acts 
vii.  22),  was  unable  with  Jewish  letters  to  write  the 
word  properly. 

Absalom,  Di'?*^3X  (2  Sam.  iii.  3),  "  The  father  is  peace." 

AccAD,  "J?^*  (Gen.  x.  10),  an  Assyrian  fortress  =  "  a  fortified 
place  ;"  "'?'?,  acliacl,  'to  fortify  or  strengthen.' 


196 

AccHo]  "l3y  for  ip^^  (Judges  i.  Bl),  aclio  for  ako,  a  roebuck. 
I  had  great  diftici-ilty  in  satisfying  myself  that  the 
signification  of  this  word  was  "  The  Roebuck."  Two 
days  after  I  had  completed  the  MS.,  I  met  with 
Hislop's  '  Tiro  Bahylons,'  and  while  cutting  the  leaves 
was  arrested  at  page  140,  3rd  edition,  at  a  copy  of  a 
Tyrian  coin,  representing  the  Lingam  and  Serpent, 
the  former  of  which  is  under  the  form  of  a  short  and 
thick  stump.  Upon  one  side  of  it  is  a  pyramidal 
shell,  the  "  concha,"  usually  called  cornucopia,  and 
on  the  other  a  palm  tree,  an  euphemism  for  the 
phallus.  Appended  to  the  figure  is  this  note,  which 
I  copy  almost  verbatim.  "Ail,  or  11,  is  a  synonyme 
for  Gheber,  The  mighty  one.  ...  It  signifies 
also  a  wide  speadiug  tree,  or  a  stag  with  branching 
horns  (Parkhurst).  Therefore  at  different  times  the 
Great  God  is  symbolised  by  a  stately  tree,  or  by  a 
stag.  On  an  Ephesian  coin  he  is  symbolised  by  a 
stag  cut  asunder,  and  there,  a  palm-tree  is  repre- 
sented as  springing  up  at  the  side  of  the  stag,  just 
as  here  it  springs  up  at  the  side  of  the  dead  trunk. 
In  Sanchoniathon,  Kronos  is  expressly  called  'Ilos,' 
i.  e.,  the  mighty  one.  The  Great  God  being  cut  off, 
the  cornucopia  at  the  left  of  the  tree  is  empty,  but 
the  palm-tree  repairs  all."  If  the  reader  remembers 
what  has  been  already  said  of  Asshur  or  Asher,  El 
or  II,  obelisks,  standing  stones,  the  stocks  of  trees, 
&c.,  as  indicative  of  the  active  male  organ  ;  of  the 
concha  and  inverted  pyramid,  as  emblematic  of  the 
female  organ ;  and  then  recals  the  story  of  the  feud 
between  Mahadeva  and  his  Sacti,  he  will  understand 
the  mythos  depicted  on  the  coin,  and  the  hidden 
meaning  which  exists  in  naming  a  mighty  man  after 
the  Roebuck.      (See  Beth-Nimrah,  and  Nimrod.) 


197 

AcHBOK,  an  Iduuipeaii  Prince.  This  name  may  serve  as  an 
example  of  the  method  which  I  have  usually  followed 
in  ascertaining  the  most  probahle  meaning  of  a  word. 
The  cognomen  is  spelled  in  the  Hebrew  "'^■^??^,  AcJ)or, 
or  Aclihor ;  and  the  meaning  assigned  to  it  is  'a 
Mouse'  I  cannot,  however,  believe,  that  any  great 
man  would  submit  to  be  called  after  so  tiny  a 
creature,  and  I  cannot  find  any  other  word  either 
with  3  or  p  which  satisfies  me.  Supposing  the  name 
may  be  a  compound  one,  I  turn  to  ^^,  ach,  which 
means  '  brother,'  and  to  lia,  ho)-,  '  a  pit  :  '  otherwise 
pointed,  '  to  search  out; '  we  find  also  -|3,  ho)-,  'purity  ;' 
and  which  when  pointed  signifies  bar,  '  beloved  :  '  the 
word  then  may  mean,  '  brother  to  the  pit,'  'to  purity,' 
or  '  to  the  beloved  one  ;  '  and  we  conclude  that  the 
idea  intended  to  be  conveyed  is  "  Like  to  the  Pure 
One,  i.  c,  the  Celestial  Virgin."  Furst  considers 
that  i^^"^*  acJi,  is  a  name  expressive  of  the  divine  Being ; 
if  so,  the  word  denotes  '  Ach  is  pure.' 

AcHiSH,  A  king  of  Gath,  written  ^''?^,  achhh  or  akish, 
(1  Sam.  xxi.  10.)  Here  again,  taking  the  ordinary 
spelling,  Ave  find  no  adequate  signification ;  if  on  the 
contrary  we  take  the  sound  —  and  it  must  be  remem- 
bered that  this  w'as  all  which  the  Hebrew  writers 
could  go  by  —  and  consult  t:^'^'?^^,  acJiisJt  or  aliislt,  we 
get  the  meaning  of  "  Brother  to  the  self-existent  one." 
Compare  Jacchus.  Perhaps  from  '^'^^,  achash,  '  rolled 
up  like  a  serpent.'  Compare  Nahash.  Recollecting 
the  possibility  of  the  Philistines  being  Grecians,  we 
may  surmise  that  the  w^ord  is  a  Hebraic  form  of 
'ax(V,  akis,  "  an  arrow,"  one  of  the  emblems  of  El, 
Bel,  and  Baal. 

AcHAN,  l?y  I    (Josh.  vii.  18,  2G.)      These    words    are   both 

AcHOR,  "'?yj    explained  in  the  Scriptures   to   mean  trouble, 


198 

Achan]   and  are  associated  with  a  story  to  account  for  the 

AcHORJ  names  being  there.  These  stories  I  have  gradually 
learned  to  distrust  more  and  more,  until  indeed  I 
have  come  to  recognise  their  existence  as  aifordiug  a 
certainty  that  they  veil  a  hidden  meaning,  to  which 
they  thus  become  a  clue  ;  as  the  peewit,  by  feigning 
injury  and  trying  to  lure  the  traveller  from  her 
nest,  occasionally  conducts  him  thither,  when  once 
he  has  become  acquainted  with  her  wiles ;  i.  e.,  the 
story  has  been  fitted  to  the  name,  and  not  the  name 
to  the  story.  Taking  Achish  and  Achbor  for  a  guide, 
I  should  read  these  words  as  meaning  "  Brother  of, 
or  Like  to  On,"  and  "  Like  to  Hur,"  "Brother  of  the 
sky."  ^^,  ach,  'brother;'  px,  aim,  On;  ^-1^*,  a^w, 'the 
sky,'  or  '  Ach  is  On  or  Hur.' 

AcHMETHA,  '^'^^9'?^  (Ezra  vi.  2),  a  proper  name,  probably  of 
Persian  origin.  I  insert  it  here  simply  to  note  tnat 
the  Hebrews  wrote  its  first  syllable  as  I  conjecture 
the  other  Achs  ought  to  have  been  written,  viz.,  as  ^5?. 

AcHSAH,  i^^^y  (Josh.  XV.  16),  is  said  to  be  "  an  anklet  "  by 
Gesenius,  and  "  a  serpent  "  by  Fiirst ;  but  it  is  impro- 
bable that  religious  priests,  who  always  introduced 
sacred  ideas  into  names,  would  call  Caleb's  daughter 
after  a  female  ornament.  It  was  consonant  with  their 
ideas  to  give  her  the  name  of  "the  serpent,"  a 
creature  worshipped  in  Jerusalem  till  the  time  of 
Ezekiel.  We  may  reconcile  the  two  significations  by 
the  fact  that  anklets  were  often  in  the  form  of 
serpents,'  and  that  both  words  imply  the  idea  of 
twining  round.  It  may  come  from  the  verb  ^5^,  acJias, 
with  the  addition  of  the  feminine  pronoun  n.  If  so, 
the  meaning  would  be,  "  She  is  tinkling,  with  bells," 
i.  e.,  a  virgin  ;  or  "  She   surrounds,   or  twines  round 


199 

Achsah]  us."  There  is  {mother  possible  etymology — ^^^  or 
'"'^  and  nXj  ach,  saJi,  or  saaJt,  i.  e,,  "  Kindred  to  the 
mother,  or  to  the  cleft,"  or  "  acJi  breaks  forth." 

AcHSHAPH,  ^^9^'  (Josh.  xi.  1),  I  take  to  mean  "  Ach  is 
abundance;"  ^5^',  skaiilia,  meaning  'to  overflow, 
abundance,'  or  '  acli,  the  uniter,'  W^  +  |^^\ 

AcHziB,  ^''t^?^  (Josh.  six.  29),  is  another  name  which  has,  I 
think,  been  misspelled ;  as  it  stands,  it  has  no  known 
signification,  but  if  we  take  ^^,  ach,  to  mean  '  kindred 
with,'  or  'the  god  Ach,'  we  have  only  to  search  out 
for  Zib.  Such  a  name  was  borne  by  a  Prince  of 
Midian,  and  we  have  Zehah,  Ziba,  Zahdi,  Zehulon, 
&c.  Now  3NT^  Zaah,  is  an  old  root,  signifying  '  to 
be  yellow  like  gold  ; '  and  '  The  Golden  One  '  was  an 
epithet  of  the  Sun.  Aclizih  would  therefore  mean 
'  kindred  of  the  Sun,'  '  Ach  is  the  Sun.'  The  name 
seems  to  have  been  Phoenician. 

Ad,  "i^:-  —  compare  with  Had  and  Hod — 'an  exhalation  or 
vapour,  which  forms  the  clouds.'  Hod,  lin,  means 
'  swelling,  lifting  oneself  up,  becoming  lofty,  eminent, 
majesty,  splendour,  freshness,  beauty ; '  spelled  as 
"IJ?,  ad,  it  signifies  '  eternity.'  The  idea  seems  pri- 
marily, or  secondarily,  to  have  been  phallic. 

Apad,  '^'[^  the  name  of  the  chief  deity  of  the  Syrians — 
the  Sun ;  ^  seen  in  Benhadad,  Hadadezer,  Hadad- 
rimmon.     In  Syriac  it  means  one.     (See  Hadad,) 

Adadah,  ^^^1^  (Josh.  XV.  22).  Probably  the  same  as  adad, 
with  a  terminal  n  added,  either  to  represent  the 
feminine  of  the  Syrian  God,  or,  by  taking  away  the 
identity  of  the  Heathen  deity,  to  sanctify  it  for 
Israel. 

Adah,  ^7^  (Gen.  iv.  19 ;  xxx.  2,  4).  This  is  a  difficult  word 
to  interpret.    She  is  one  of  the  wives  of  Lamecb  (*  the 

"  Macrobius,  quoted  in  Kitto's  Cijclopcedia,  s.  v.  Hadad. 


200 

Adah]  strong  j'Oung  man,'  or  '  the  warrior,')  and  her  consort 
wife  is  Zillali.  '^7^,  adali,  is  an  old  root,  meaning 
'to  pass  by;'  '^^V?  (tdali,  lias  a  similar  meaning,  but 
it  also  means  '  to  adorn ; '  also  '  to  come  and  go  ; '  '  an 
assembly,'  '  an  ornament,'  '  a  witness,'  '  the  monthly 
period  of  women  '  —  witnessing  their  nubility.  Being 
doubtful  which  of  these  meanings  to  select,  we  turn 
to  Zillah,  and  find  that  ^^l,  zala,  is  an  old  word 
meaning  "to  draw  out;"  '^^^j  tzal,  is  "to  be  thin," 
"the  wild  prickly  lotus;"  ^W,  tzla,  is  "to  pray;" 
n^V,  tzalah,  is  "to  roast,  or  pray;"  pointed  as  Zillah 
it  is  said  to  mean  "shadow;"  as  ^?.'i,  tzlacha,  it 
means  "to  go  over,"  "to  flow,"  "  to  be  prospered." 
CoupHng  the  idea  of  "  the  strong  young  man,"  and 
both  names  having  a  reference  to  "  a  flowing  out," 
I  conclude  that  both  were  just  nubile,  and  his  speech 
to  them  was  an  ebullition  of  jealousy  —  a  threat  what 
he  would  do  if  they  allowed  any  young  man  to  come 
near  them.     (See  Lamech.) 

Since  writing  the  above,  I  have  met  with  the 
following  in  Donaldson's  Christian  Theology,  p.  253  ; 
quoting  Ewald,  he  says,  "  The  man's  name,  Aa/xaxoj, 
lamachos  (Gen.  v.  25 :  iv.  18),  recurs  in  Pisidia. 
{Corpus  Inscr.,  No.  4379 ;)  the  woman's  name,  "ASa, 
ada  (Gen.  iv.  19,  23  :  xxxvi.  2,  4),  likewise  in  that 
district  {Corpus  Inscr.,  c.  iii.,  p.  333).  This  coin- 
cidence is  all  the  more  remarkable,  as  neither  name 
ever  occurs  again  in  the  history  of  Israel." 
Adaiah,  nny   (2  Kings  xxii.   1),  -1^^^  (2  Chron.  xxiii.  1), 

"  Jah  is  eternal." 
Adalia,  ^'!)?>^.  (Esther  ix.  8),  a  Persian  name.     Compare  the 
Greek  'I8aA<ov,  a  town  in   Cyprus,  near  which  was  a 
forest  sacred  to  Venus. 
Adam,    ^7^'    (Gen   ii.    15).       This   word    demands   a   close 


201 

Adam]  attention.  It  was  borne,  we  are  told,  by  the  first 
man  — the  father  of  the  human  race.  We  remember 
that  all  nations  have  had  some  myth  respecting  such 
a  being,  and  that  the  priests,  who  have  invented 
them,  have  generally  founded  the  figment  which  they 
told  on  some  basis  of  truth.  The  Vedic  story  tells 
of  Mahadeva  and  Parvati ;  the  Assyrian,  of  Asher 
and  Beltis  ;  whilst  the  Hebrew  writings  say  that 
Adam  and  Eve  were  the  parents  of  all  mankind,  just 
as  "the  great  father  "  and  the  "  celestial  princess  " 
were  the  parents  of  the  Jews.  In  searching  out  the 
myth,  we  naturally  associate  Adam  with  Edom,— also 
Esau,  who  dwelt  in  Seir  (all  of  which  see).  We 
find  that  Q"]^?,  Adam,  means  "  to  be  red," or  "ruddy;" 
also  "a  man."  Edom  is  spelled  with  the  same  letters; 
the  same  word,  differently  pointed,  means  "  a  red 
gem ;  "  but  it  also  conveys  an  idea  of  whiteness  and 
comeliness.  Those  who  are  conversant  with  the 
organ  represented  by  Mahadeva,  whose  image  amongst 
the  Hindoos  is  always  painted  red,  cannot  fail  to  see 
that  the  word  in  question,  combining  whiteness  and 
redness,  would  accurately  describe  it.  The  idea 
seems  to  us  a  coarse  one,  and  no  doubt  it  is  so 
in  our  times;  but  when  the  story  was  written,  no 
squeamishness  of  such  a  nature  existed ;  a  spade  was 
a  spade — a  man  was  a  digger,  viz.,  ""^T,  zachar,  and 
the  woman  nnp:^  n'keha,  was  a  field  to  be  dug.  It  will 
be  seen  in  the  margin  of  the  Eible  that  the  man 
was  called  Ish,  '^  =^:.,  which  means  "existence," 
"being,"  "  standing  upright."  There  was  a  town  of 
the  same  name  as  that  borne  by  the  first  man,  in 
Canaan  (Jos.  iii.  16).  There  were  some  words  ajDpa- 
rently  compounded  with  it,  c.  r/.,  Adamah,  Adami, 
which  seem  primarily  to  have  reference  to  the  earth, 


202 


Adabi]  or  soil.  It  is  in  reality  nothing  more  thcan  ;i  covert 
name  for  the  phallus,  whilst  Eve,  the  consort, 
signifies  the  Youi.     (See  Eve.) 

In  Figure  81, — which  is  copied  from  a  drawing 
by  Colonel  Coombs,  in  a  cave  temple  in  the  South  of 
India:  G.  Higgin's  Anacahjpsis,  p.  403,  —  is  seen 
the  nature  of  the  temptation  of  Adam,  in  which  it 
is  well  shown.  The  introduction  of  Hercules  and 
the  three-headed  dog  is  equally  significant. 

Ficrui'e  81. 


Since  writing  the  above,  I  have  met  with  the 
following.  In  Gregorie's  Notes  and  Observations 
iqjon  several  i:)assa(jes  in  Scripture,  vol.  i.,  4to, 
Lond.  1684,  there  is  a  passage  to  the  effect,  that 
'  Noah  daily  prayed  in  the  ark,  before  the  body  of 
Adam,  i.  c,  before  the  Phallus  (Adam  being  the 
primitive  Phallus),  the  great  procreator  of  the  human 
race.'  I  will  not  pursue  the  myth  farther ;  the  above 
is  sufficient  to  show  that  others  have  adopted  the 
same  opinion  as  I  have  expressed  above. 


203 

Adam,  °»'  (Joshua  iii.  16),  "  He  miites  together." 

Adamah,  nonx  (Joshua  xix.  36),  "A  fortress."  This  word 
may  represent  the  feminine  of  ^1^,  Adam,  i.  c, 
woman  ;  it  certainly  signifies  '  the  earth,'  and  in  the 
Scriptures,  equally  with  Grecian  writings,  the  earth 
is  spoken  of  as  '  the  universal  mother.'  See  Ps. 
cxxxix.  13,  15,  Joh  i.  21,  and  Eccles.  v.  15 ;  and 
compare  this  with  the  ideas  associated  with  Tyj,  ge, 
by  the  Greeks.  See  also  Pliny,  ii.  63  :  "  The  earth, 
on  which  alone  of  all  parts  of  nature  we  have 
bestowed  the  name  that  implies  maternal  veneration." 
Compare  this  again  with  Ecclus.  xi.  1  :  "  till  the  day 
that  they  return  to  the  mother  of  all  things." 

Adami,  ^9?i^  (Joshua  xix.  33),  "  A  fortress."  Both  this  word 
and  the  preceding  one,  though  said  to  signify  "a 
fortress,"  are  most  probably  altered  forms  of  "!^^'!l^', 
adamiali,  the  ■•  being  dropped  in  the  one  case  and  the 
n  in  the  other.  If  this  interpretation  be  correct,  the 
real  signification  of  the  words  is  "  Jah  unites  toge- 
ther," or  "Jah  is  Adam,"  or  'creator.' 

Adan  (Cuneiform),  "  a  tune." 

Addan,  t?^*  (Ezra  ii.  59),  probably  an  obliteration  of  H?, 
Lord,  the  name  of  a  man  ^vho  returned  with  Zerub- 
babel. 

Adar,  "?7']5,  "  swelling  out,  great,  glorious;  "  a  Hebrew  month, 
in  which  was  the  vernal  equinox ;  'V.^,  addr,  to  swell 
out,  to  become  great.  The  idea  is  phallic,  spring 
being  the  time  when  animals,  birds,  &c.,  began  to 
pair,  and  when  strength  in  the  male  was  essential 
to  the  increase  of  flocks  and  herds.  Sec.  There  was 
also  a  son  of  Bela  of  the  same  name,  but  sometimes 
called  Ard. 

Adbeel,  ''^!?"!'^'  (Gen.  xxv.  13),  "  The  glorious  Baal,"  from 
"'7'^,  adad,  dropping  the  final  i,  or  "  Baal  is  eternity;" 


204 

Adbeel]  from  "^y,  ad,  the  y  being  cliauged  for  n,  to  escape  from 
the  appearance  of  giving  the  attribute  of  Jah  to  Baah 

Addar,  "i?^"?  (1  Chron.  viii.  3),  "  He  is  krge." 

Ader,  T^^  (1  Chron.  viii.  15),  "  He  sets  in  order." 

Adiel,  ^^'yj._  (1  Chron.  iv.  36),  "El  is  the  noblest." 

Adin,  r"'i?  (Ezra  ii.  16),  "delight,  pleasure."     Compare  rjSovrj. 

Adina,  ^^'T'^V,  (1  Chron.  xi.  42),  "The  gentle  one;"  P^, 
adin,  '  soft,  dehcate.'  Compare  Edin  and  Edinhurcih, 
and  Edlnhurg,  the  maiden  city. 

Adino,  ^^'7^  (2  Sam.  xxiii.  8) ;  also  ^'J'"}^,  adina,  probably 
altered  from  ^^^  T'i'y,  "El  gives  pleasure,"  literally 
"  El  gives  the  power  to  enjoy  sexual  pleasure." 

Adithaim,  Q:n'"?y  (Joshua  xx.  36).  This  \Yord  is  probably 
compounded  with  "i^,  ad,  '^],  or  "i^,  or  ^^,  ath,  oth, 
or  altli,  and  ns  ivi,  the  dual  termination.  If  so,  its 
signification  is  "  The  two  eternal  beings." 

Adlai,  ''^7^'  (1  Chron.  xxvii.  29).  As  this  word  is  now 
spelled,  no  adequate  meaning  can  be  assigned  to  it. 
It  is  very  probably  an  altered  form  of  ''T.,  ada,  or 
idi,  +  ^^:>,  el,  which  would  make  it  to  signify  "  The 
friend  of  El,"  or  "  El  is  a  friend." 

Admah,  !^^f'7'?  (Gen.  x.  19),  "A  fortress." 

Admathah,  l^'Cm!^  (Esther  i.  14),  a  Persian  word,  =  "  given 
by  the  highest  being."     Fiirst. 

Adna,  ^}y.  (Ezra  x.  30),  "  El  is  miost  lovely,"  the  iinal  ^  of 
^^,  el,  being  dropped,  and  P^  being  substituted   for 

Adnah,  "^^7^  (2  Chron.  xvii.  14),  "Jah  is  most  lovely;" 
most  probably  this  word  has  been  altered  from  the 
form  n^,  adan,  '^Ijjah. 

Adon,  li""?,  "Lord  and  master;"  Adonim,  '  My  lords ;  ' 
Adonai,  'The  lord;  '  Pi^,  adon,  '  lord,  master.' 

Addon  was  the  name  of  a  certain  town,  in  the  Cuneiform. 

Adoni-bezek,  P]i"^?'^^'  (Judg.  i.  6),  "My  lord,  the  radiant 


205 

Adoni-eezek]  one  ;  "  P]2,  ha~ak,  '  to  scatter  or  disperse  rays, 
like  the  iSun  ; '  an  old  root. 

Adoni-jah,  ^"^It^^.  (2  Sam.  iii.  4),  '•  The  Lord  is  Jah." 

Adoni-kam,  ^^^V'^.^  (Ezra  ii.  13),  written  in  Nehemiah  x.  17, 
as  ^'J~^^_,  Adonljah.  The  first  signifies  "The  Lord 
the  heljDer,"  the  second,  "The  Lord  Jah,"  or  "Jah 
is  Lord." 

AD0NI-EA3I,  ^yi'^^,  (1  Kings  iv.  6),  "My  Lord  is  on  high  ;" 
D-n,  rum,  high,  exalted. 

Adoni-zedek,  P^T'i''^'^:  (Josh.  x.  1,  3),  "  My  Lord  is  the  Just 
One;"  PT'-?,  tzecVih,  'just,  righteous.' 

Adoeaim,  ^\'i'^~^^.  (2  Chron.  xi.  9),  "the  mighty  ones;"  dual 
of  """J^'.  Whence  comes  also  Adar,  "to  be  great  and 
glorious." 

Adrammelech,  "^^i!}!?^?  (2  Kings  xvii.  13).  I  think  this 
means  "the  swelling  ones,  the  king,"  and  that  it 
refers  to  the  phallic  triad.  It  will  be  remembered 
that  Hadrian,  .l^rcides,  Atrewi^,  and  .-l(//'(7myttium, 
all  show  that  TIadr  or  Atr  had  some  mystic  signifi- 
cance. Adr,  "i7^:j  signifies  '  swelling  and  tumid ; ' 
and  "V^,  hadar,  has  the  same  meaning.  The  idea 
has  reference  plainly  to  strong  virility.  Eawlinson 
surmises  {Journal  of  Rorjal  Asiatic  Society,  vol.  i., 
N.S.,  p.  200),  that  this  word  ought  to  be  written 
■|'p?3TiN%  aradmelech,  and  that  arad  is  a  variant  of 
ardu  =  '  a  slave,'  equivalent  to  ahd.  (See  Edkei, 
below.) 

Adhiel,  '^^''I'^V  (1  Sam.  xviii.  19),  means  "The  swelling,  or 
powerful  El ; "  from  the  same  root,  mx,  as  above. 

Adullam,  opiy  (Josh.  xii.  15),  means  "  The  just  mother;" 
'"^V,  (idcd,  'to  be  just  or  equitable;"  and  ^'l?,  <t)n, 
'  mother.' 

Adummim,  Q^'?^^'  (Josh.  XV.  7),  The  red  ones,  plui-al  of  Adam. 

Ad,  ^  the  Almighty  ;    also  "  to  eat." 


206 

Adami,       =  (Sanscrit)  the  first. 

Adharya,  =  the  Sun. 

Aditi,        =  a  Veclic  Goddess,  mother  of  the  Gods. 

Aditya,     =  the  Sun,  =  Suyya. 

^NON,  A'ivJjv  (John  iii.  23),  "  the  fountam  of  On."     1!^,  am, 

|.\s,  aun,  On. 
Agabus,  "Aya/3oc  (Acts  xi.  28),  probably  simihir  to  Agahlm ; 

'  IDleasures,'  '  thmgs  which  please  God.' 
Agag,  33^  (Numb.  xxiv.  7),  from  an  old  root,  '  to  blaze  as  fire.' 
Agali  (Cuneiform),  goats.     Compare  Eglou,  Egiah,  Aglae. 
Agbah,  ^W.,  signifies  'immodest  love,'  e>wc ;  plural,  aghim, 
'delights.'     Compare  Okba,  the  Arab  name  for  one 
of  the  evil  spirits,  or  magicians. 
Agee,    ^^^    (2  Sam.  xxiii.    11),    "He   is    swift   in   flight," 
equivalent  to  Phygellus,  or  ^uysXoc   (2  Tim.   i.   15). 
The  reference  is  to  the  sun,    "who  rejoiceth    as   a 
strong  man  to  run  a  race  "  (Psalm  xix.  5). 
Agur,  ■'•''2?  (Prov.  XXX.  1).     There  is  much  difficulty  about 
this  word;  it  may  signify  "the  collector;"  from  ^5^', 
agar.     ^^7- (Cuneiform),  'a  field;'  Heb.,  -I3N*,  acre. 
The  same  word  is  met  with  in  Dent,  xxxii.  27,  in 
which  it  is  connected  with  a  very  strong  anthropo- 
morphism, and  in  that  passage  it  is  translated  "Were 
it  not  that  I  feared  the  wrath  of  the  enemy ; "  but 
we  can  scarcely  imagine  that  Agur,  as  a  proper  name, 
signifies  "  I  feared." 
Ag,  =  '  to  move  tortuously.'     Agha,  Lord  (Turkish). 
Aga  (Sanscrit),  =  'a  mountain  or  tree;"   Aga-jah,  mountain 

born,  =  Parvati. 
Agha,      ,,      '  sin,  impurity.' 

Agni,      r/      =  'fire,'    Latin   ignis    (from   anj,    'to   shine'); 
the  holy  or  sacrificial  fire,'  for  which  a  lamb  was 
generally  used.     Latin,  Agnus. 
x\gra,      „      '  point,  summit,  front,  beginning,  best.' 


207 

Ah  (Sansci'it),  means  "dawn  :  "  and 

Ahab,  ^i^n^?  (1  Kings  xvi.  30),  "brother  to  the  father;"  nx, 
acli,  'brother  to;'  ^^,  ah,  'father;'  or  possibly  a 
variant  of  ^l"^,  aliah,  'a  Hcentions  man,  or  idolater;' 
^'I'^,  aliah,  '  a  lover,'  Fiirst  considers  that  ^^,  ach  or 
ah,  is  one  of  the  Divine  epithets  ;  it  may  be  so,  for 
there  is  an  old  signification  of  the  word  which  proves 
it  to  have  been  analogous  to  '  fire.'     Fiirst,  s.  v. 

Ahae  (Sanscrit),  means  "  day."  If  Ave  take  this  as  the 
origin  of  Aharon,  the  name  wonld  still  be  an  equiva- 
lent for  Jupiter,  as  the  God  of  day. 

Aharah,  n;inx  (i  Chron.  viii.  1).  This  is  translated  by 
Fiirst  as  "following  Ach,  I.e.,  God;"  though  unsatis- 
factory, no  better  meaning  can  be  found. 

Aharhel,  ?070^.  (1  Chron.  iv.  8),  following  the  preceding, 
we  conclude  that  the  signification  of  this  word  is 
"  following  Ach  £1." 

Ahasai,  ^V)^  (Nehem.  xi.  13),  =  ^1"^.^%  'laying  hold  on  Jah.' 
(See  Ahaziah.) 

xIhasbai,  *5PD^  (2  Sam.  xxiii.  34),  "Jah  is  shining,  or 
blooming." 

Ahasuerus,  t^'i-ii^-nx  (Ezra  iv.  G),  "  Akharhdarpan  =  Satrap." 
Furst. 

Ahava,  ^3^^  (Ezra  viii.  15),  the  name  of  a  river. 

Ahaz,  ^[}^,  "one  who  has  laid  hold  on,  possessing." 

Ahazl\.h,  ^l\^^  (1  Kings  xxii.  40),  "one  who  has  laid  hold 
on  Jah." 

Ahbax,  !2DN  (1  Chron.  ii.  29),  "  Son  of  Ach,"  or,  as  Furst 
suggests,  "Ach  is  knowing." 

Aher,  "V^  (1  Chron.  vii.  12),  the  same  as  Ahiram,  (Num. 
xxvi.  38.) 

Am,  '!?^?.  (1  Chron.  v.  15),  "Jah  is  Ach,"  or  "kindred  with 
Jah." 


208 

Ahiah  or  AcHiAH,  ^l^^,  (1  Sam.  xiv.  3),  "brother  to  Jali," 
or  "  Acli  is  Jah  ;  "  the  same  word  as  the  following. 

Ahiam,  Q^'D^:  (2  Sam.  xxiii.  33),  "  Grod  of  fellowship." 

Ahian,  11^^  (1  Chron.  vii.  19),  "  Ach  is  clearness." 

Ahiezer,  ""J^'^-'f  (Numb.  i.  12),  "  Ach  is  a  helper."  (See 
Abi-ezer),  which  shows  '^'l?  as  =  ''?^:. 

Ahihud,  ^-l^'ns  (1  Chron.  viii.  7),  "brother  to  the  glorious 
one,"  or  "  Ach  is  splendour;"  Tin,  hiul  'majesty, 
splendour,'  &c. 

Ahijah,  •I'^^^O^'?.  (1  Kings  xiv.  4),  "  Ach  is  Jah,"  the  same  word 
as  Ahiah  and  Ahiam. 

AmiCABi,  0^'!?^'  (2  Kings  xxii.  22),  "Ach  is  a  helper." 

Ahilud,  "i-l^^n^:  (2  Sam.  viii.  16),  "  Ah,  or  Ach,  is  creator,  or 
procreator,  or  producer,  or  one  who  gives  offspring." 
Compare  Psalm  cxxvii.  3,  "  Lo  children  are  an 
heritage  of  the  Lord,  the  fruit  of  the  womb  is  his 
reward." 

Ahimaaz,  1'y?''D^;  (1  Sam.  xiv.  50).  The  ordinary  interpre- 
tation of  this  word  is  "  brother  of  anger,"  a  name 
which  seems  to  be  very  unsuitable  to  anybody.  The 
reading  of  YV^,  maatz,  as  the  second  syllable,  is  the 
cause  of  this.  I  believe  that  this  spelhng  has  been 
somewhat  varied  from  the  original.  The  individual 
who  bore  the  name  was  a  father  of  Saul's  wife ;  and 
at  that  period  the  Jews  were  conversant  with  many 
heathen  gods  and  priests.  Amongst  the  Syrian 
deities  was  a  God,  apparently,  Maoz,  ^lyo.  (See 
Daniel  xi.  38,  and  the  marginal  Mauzzim.)  He 
was  the  Clod  of  fortified  cities  or  munitions  of  war ; 
supposed,  by  Gesenius,  to  be  the  same  as  Mars, 
between  which  name  and  Maoz  there  is  in  sound  but 
scant  difference.  The  real  meaning  of  the  word, 
therefore,  I  conceive  to  be  Brother  of  Mars. 

Ahiman,   9'''?^;  (Numb.  xiii.  22).      "Ach  is  man,  or  Mrjv,  the 


209 

Ahbian]  male  divinitj  of  Mt^vvj,    ^jd  ;  "    Fiirst  s.  v.      (See 

Man.) 
AniMELEcn,  ^^'P^■^^;    (1   Samuel    xxi.    2),    "brother   to   the 

king." 
Ahimoth,  riio\>s;  (i  Chron.  vi.  25).  This  word  is  spelled,  in 
1  Chron,  vi.  35,  ^riD^  machath  ;  MaaS,  in  Luke  iii. 
26.  The  signification  is  "  Ach  is  death  ;  "  and  we 
have  the  analogue  of  it  in  MarSaToc,  =  rio^  math  (is), 
"^l,  jah,  or  'god.'  This  is  so  strange  a  name  for 
an  infant  just  entering  life,  that  it  seems  better  to 
derive  the  second  element  from  i^.^^'P,  michjath,  when 
the  meaning  would  be,  "Ach  is  the  renewing  of 
life." 
Ahinadab,  ^'^l''^^  (1  Kings  iv.  14),  "  brother  to  the  prince." 

or  "Ach  is  prince,"  or  "Ach  gave." 
Ahinoam,  Dyj'ns;  (i   Sam.   xiv.   50),   "  brother  to  the  lovely 

one."  (See  Abinoam.) 
Ahio,  "I'^^wN  (2  ga,m.  vi.  3).  This  word  deserves  notice.  It  is 
said  to  mean  "brotherly;  "  but  as  names  were  given 
by  the  priesthood  at  the  time  of  infancy,  such  a  cog- 
nomen would  be  inapplicable.  Its  etymology  aj)par- 
ently  yields  the  signification,  "the  brother  of  lo;  " 
("Ach  or  God  is  Jo."  Fiirst.)  We  postpone  the 
inquiry  into  the  name  lo,  and  only  notice  the  name 
of  Joah,  which  is  merely  a  transposition  of  Ahio, 
and  remark  that  the  meaning  assigned  to  it  by 
Gesenius  is  "Jehovah,  the  brother,"  or,  "whose 
brother  is  Jehovah." 
Ahiea,  ^y^^_  (Numb.  i.  15),  "brother  of,  or  Ach  is  the 
Sun,"  Ra  being  both  Shemitic  and  Egyptian  for  the 
Sun.  Compare  Heb.  '"i^*!?,  raah,  'to  see,'  and  Greek 
opucu. 
Ahiram,  D7D^;  (Numb.  xxvi.  38),  "  brother  of,  or  Ach  is  the 
High  One." 

0 


210 

Ahisamach,  '^^D'n^?  (Exocl.  xxsi.  6),  "  Acb,  the  siipporter." 
AmsHAE,   '^t:'"'ns*  (i   Chron.  vii.  10),  "  Acli,  the  righteous." 

(See  Jashee.) 
Ahishahae,  "1']?^''C??  (1  Chron.  vii.  10),  "  Ach,  the  Aurora." 
Ahitophel,  '?|>J^''C'>'  (2  Sam.  xv.  12).  Amougst  the  customs 
of  the  Orientals,  which  obtained  from  the  remotest 
antiquity,  and  still  exist  to  the  present  day,  is  the 
practice  of  heaping  contumely  upon  an  adversary 
whenever  his  name  is  uttered,  or  praise  upon  any 
one  who  is  held  in  repute ;  much  as  Englishmen  used 
to  say,  "  The  king,  God  bless  him."  It  has  more- 
ever  been,  and  still  is,  a  common  usage  to  falsify  the 
name  of  some  detested  man,  or  to  change  it  altogether, 
in  order  to  make  his  memory  detested.  The  word 
in  question  is  an  example  of  the  custom ;  for  the 
recreant  councillor,  once  famed  for  wisdom,  is  now 
called  "brother  to  nastiness,"  or  "  brother  to  lies," 
according  as  we  derive  the  last  part  of  the  word 
from  '???,  tapixd,  "to  spit  out,"  "  unsalted," 
"insii^id,"  "foolish,"  "false,"  or  ^?9j  tciljhal,  "to 
frame  lies." 
Ahitue,  31D\nN'  (1  Sam.  xxii.  12),   "brother  of,  or  Ach  the 

good  one,"  or  "goodness."     (See  Abitub.) 
Ahlab,  2^0'^'  (Jud.  i.  31),  "  The  father  protects,"  the  ^^  being 

elided  before  the  n- 
Ahlai,  '•''0^^  (1   Chron.  ii.   31),  "  Jah  protects,"  the  n  being 

dropped  at  the  end. 
Ahoah,  L''"^^?  (1  Chron  viii.  4),  probably  "Ach  is  Jah." 
Aholah,  '!^)^^  (Ezek.  xxiii.  4);  Aholihali,  ^f  KH?  ;  Aholiab, 
^^')\}^;  AhoUhamah,  '^P^'t^^'-  The  first  two  of 
these  words  were  given  figuratively  to  Jerusalem 
and  Samaria  on  account  of  their  whoredoms,  of  which 
a  very  graphic  account  is  given.  The  idea  conveyed 
seems  to  be —  of  the  fii-st  two,  that  they  had  each  a 


211 

AholahJ  tent  for  fornication,  or  were  themselves  a  tent  for 
any  one  to  take  lodging  with ;  and  of  the  two  latter, 
that  they  were  habitations  for  the  father,  ^^,  or  for 
the  high  one,  '^'P'?.  The  connexion  of  ideas  between  a 
tent  and  fornication  was,  apparently,  current  in  more 
ancient  times,  as  we  learn  from  Numb.  xxv.  6-8, 
where  it  is  related  that  Phinehas  pursued  the  man 
of  Israel  into  the  tent.  The  passage  in  which  this 
shameful  occurrence  is  narrated,  is  one  that  Dr. 
Ginsburg  points  out  (oj).  clt.)  as  having  been  softened 
from  its  original  coarseness.  The  true  significa- 
tion is  retained  in  the  Vulgate,  viz.  — "  Et  ecce 
unus  de  filiis  Israel  iutravit  coram  fratribus  suis  ad 
scortum  Madianitidem,  vidente  Moyse  et  omni  turba 
filiorum  Israel,  &c.  Quod  cum  vidisset  Phinees  *  *  * 
iugressus  est  post  virum  Israelitem  in  luijcinar  et 
perfodit  ambos  simul  ....  in  locis  genitalibus." 
Now  the  word  rendered  tent  in  our  version  is  '^?P, 
kuhah,  which  signifies  a  peculiar  form  of  dome-shaped 
covering  which  was  carried  about  by  prostitutes,  and 
was  at  once  an  indication  of  their  business,  and  a 
means  of  conducting  it.  The  part  through  which 
Phinehas  drove  the  spear  is  a  word  of  similar 
spelling,  viz.,  "^^P,  Jiohah,  which  signifies  'the  vulva.' 
The  ideas  associated  with  these  two  words  closely 
resemble  those  used  by  Ezekiel,  who  declares,^  accord- 
ing to  the  Vulgate  (xvi.  24,  25),  "  et  redificasti  tibi 
liipanar,  ^^,  gah,  et  fecisti  tibi  prostibulum  in  cunctis 

K^-^A  plateis ;  ad  omne  caput  vias  redificasti  signum  pros- 
titutionis  tu?e,  et  divisisti  pedes  (inguina)  tuos  omni 
transeunti."  Again,  in  verse  31,  we  find  still  greater 
shamelessness  attributed  to  Jerusalem  :  "  fabricasti 
lupanar  tuum  in  capita  omnis  via3  —  nee  facta  es  quasi 
meretiix   fastidio   augeus   pretium    sed   quasi  mulier 


212 

Aholah]  adultei-ca  quro  super  virum  simm  inducit  alienos," 
&c.  NoAV  ^1,  gcih,  has,  amongst  others,  a  signification 
precisely  similar  to  that  of  i^?!?.  kuhah,  and  it  was 
used  for  similar  purposes.  Associating  all  these  facts 
together,  the  philosopher  is  disposed  to  conclude  that 
the  episode  of  the  Midianitish  woman,  and  the 
frightful  plague  which  followed,  was  introduced  in  the 
times  of  Ezekiel  hy  some  devout  man,  who,  heing 
scandalised  hy  what  he  saw  around  him,  and  impotent 
to  prevent  such  abomination,  endeavoured  to  act  upon 
the  fears  of  the  nation,  by  showing  how  dreadfully 
God  had  visited  such  sins  upon  their  forefathers. 
But  in  his  zeal  he  has  forgotten  his  discretion,  and 
has  furnished  the  women  of  Midian  with  the  trade 
marks  in  use  at  Jerusalem. 

Ahumai,  ""'p-inK  (1  Chron.  iv.  2),  "  Ach  is  mi,"  or  "  semen  ;" 
"  Ach  effects  propagation."     Fiirst. 

Ahuzam,  ^^['^*  (1  Chron.  iv.  6),  "  Am  is  preservation,"  the 
N  being  dropped  between  t  and  D. 

Ah  (Vedic)),  same  as  Aio,  "I  say." 

Ahi         „       serpent. 

Aham      „       I. 

Ahan      „       day. 

Ahana    „       the  dawn. 

Ahn        „       serpent  or  throat  sweller,  same   as  Deva,  Dao, 
Deus,  Divus  ■--  Holy. 

Ahura   ,/       same  as  Asura. 

Ahuzzath,  n^rnx  (Gen.  xxvi.  26).  This  name  was  borne  by 
a  Philistine  in  the  time  of  Isaac.  (See  PniLiSTiEA, 
Lamech,  and  Adah)  ;  and  it  may  be  a  Hebrew  adap- 
tation from  aX^zTai,  azetai,  "he  stands  in  awe  of  the 
Gods."  I  should  take  it  to  be  an  irregular  plural, 
signifying  "  The  preservers,"  from  ^nx^  aJiaz,  and  to 
indicate  the  "  arba." 


213 

Ai,  y.  (Gen.  xiii.  3),  sometimes  written  Hai  (wbicli  see), 
signilies  "  a  heap  of  ruins,"  the  city  of  that  name,  v/e 
are  told,  being  the  heap,  &c.;  but  ''^,  Al  or  I,  means 
"  an  Island  "  (one  of  the  names  of  lona  was  li). 
Neither  of  these  etymologies,  however,  accords  suffi- 
ciently with  others  to  be  accepted ;  my  impression 
is,  either  that  the  existence  of  the  town  was  a  myth, 
or  that  it  was  called  after  a  large  cairn  or  mound, 
which,  like  Gilgal,  by  Jericho,  was  near  its  gates. 
(See  Gilgal.) 

Ai  or  Aa,  in  the  Assyrian,  signifies  "  the  female  power  of  the 
sun.'' 

AiN,  ry,  "an  eye,  or  fountain ;  "  frequently  occurring  in  com- 
position, but  then  usually  spelled  Eoi,  as  En-dor,  &c. 

AiEAN,  an  old  name  for  Persia.  Compare  Yrun,  Erin, 
Arran. 

Akh,  one  form,  and  the  correct  one,  of  writing  the  Hebrew 
^^,  brother,  "kindred  to,"  or  "like  to." 

Akhi-umah,  Assyrian  name,  =  "  brother  of  the  mother." 
Compare  Ahab. 

Akissu  (Cuneiform),  "  a  heretic."  Compare  "  akish,  [^pv, 
a  perverse  man." 

Akkad  (Assj-rian),  "  a  highlander." 

AKRivJBBiM,  ^'''^y^  (Jndg.  i.  36),  "  the  great  stags  ;"  ''P^',  aJco, 
stag;  '■'?7j  rahah,  "great,"  possibly  "a  flagellum," 
generally  rendered  "  scorpion-height." 

Al,  the  A  being  pronounced  like  the  a  in  ale,  fate,  hate, 
gate,  &c.,  whence  many  write  the  words  as  El,  &c.,^" 
in  which  case  it  is  necessary  to  give  the  E  the  French 
sound    of   e  in  mer.     We  find  from  Dr.  Ginsburg's 

10  I  prefer  the  spelling  in  the  text  to  that  in  ordinary  use  —  (1)  because  the 
tidoptiou  of  the  hard  or  long  a  represents  the  sound  of  N  hatter  than  e,  which  in 
English  is  ueyer  used  as  a,  aiid  which  is  ahnost  invariably  pronounced  as  if  a  short 
or  soft  vowel;  (2)  because  it  is  the  representative  of  the  modern  "Allah,"  the 
Aiabic  form  of  God. 


214 

Al]  Versions  of  the  Bible,  to  which  we  referred  in  the 
note,  pp.  184-6,  that  very  great  Hherties  have  heen 
taken  with  the  names  El  and  Elohim  by  the 
modern  redactors  of  the  sacred  Scriptures.  They 
have  indeed  been  carried  to  snch  an  extent,  that  it  is 
necessary  for  the  philosophical  student  to  divide  his 
inquiries  into  two  parts ;  one  of  which  relates  to  the 
real  signification  of  the  words,  the  ideas  which  they 
involve,  and  the  extent  of  country  over  which  the 
names,  or  some  variants  of  them,  were  recognised  as 
belonging  to  the  Creator;  the  other  relates  to  the 
manner  in  which  the  names  have  been  treated  in 
our  Bible. 

In  examining  into  the  meaning  of  the  word  El, 
we  must  first  advert  to  the  ordinary  method  of  spelling 
it,  and  its  variants ;  we  find  one  form  of  it  written 
as  ^^,  which  consists  of  a  and  I,  but  which  is  so 
pointed  as  to  be  pronounced  ail.  The  plural  of 
this  word  is  ^P\^,  ailiiii.  It  may  be  considered  as 
cognate  with  the  Assyrian  II,  or  Ilu,  which  Eawlinsou 
says  {Journal  of  the  Royal  Asiatic  Society,  p.  193, 
vol.  1,  N.  s.)  is  the  Shemitic  value  of  "a  God;  for 
which,  however,  Yahu  is  sometimes  substituted,  as 
in  Hebrew."  Another  form,  of  which  the  plural  is 
more  commonly  used  than  the  singular,  is  ii!"i^.^',  eloah, 
and  in  the  plural  ^''0^?f:,  elohim.  This  termination 
indicates  that  the  noun  is  in  the  masculine  gender ; 
but  as  there  are  two  other  forms,  both  of  which,  viz., 
n^'N,  alath,  and  nib\s^  aloth  (Deut.  ii.  8,  1  Kings 
ix.  26),  indicate  feminine  terminations,  we  must  pre- 
sume that  there  was  an  idea  that  the  Deity  was 
androgyne  ;  a  notion  which  equally  pertained  to  Baal, 
whose  plural  form  is  Baalim  and  Baalath.  The 
modern  representative  of  Al  is  Allah,  and  that  name 


215 

Al]       is  adored  over  all  the  localiiies   where  once  Al  was 
worshipped. 

That  this  appellative  for  the  Almighty  was  not 
confined  to  the  Jews,  we  have  abundant  proof  in 
Scripture.  We  find,  for  example,  that  Amraphei 
is  a  name  born  by  a  Mesopotamian  king,  whilst 
Abraham  was  as  yet  childless  (Gen.  xiv.  1)  ;  we  see 
that  jEZlasar"  is  the  name  of  a  kingdom  in  Chaldea, 
and  we  find  that  £klaah  is  the  cognomen  of  a 
Midianite  (Gen.  xxv.  4).  We  have  still  farther 
proof  in  the  difficulty  which  it  is  evident  that  the 
modern  Jews  have  felt  in  modifying  their  Scriptures 
to  demonstrate  the  reverse.  The  Rabbins  recognise 
the  fact  that  those  whom  they  called  Heathen  wor- 
shipped Elohim,  just  as  did  their  own  Hebrew 
forefathers  ;  but  they  endeavour  to  explain  it  away 
by  such  contrivances  as  Dr.  Ginsburg  has  com- 
memorated. 

When,  therefore,  we  have  examined  into  the  signi- 
fication of  the  name,  and  endeavoured  to  ascertain 
its  nature,  we  shall  have  an  idea  of  the  early  faith  of 
the  Jews,  as  well  as  of  that  of  other  Shemitic  races. 
Now,  '?'''>',  ail,  pronounced  il,  is  an  old  word  denoting 
the  idea  of  rolling,  strength  and  power,  '  a  ram,' 
'  a  pine  tree,'  '  an  oak,'  '  a  post,'  '  pre-eminence,'  '  the 
belly,'  '  the  body,'  &c. ;  also  as  ajal,  '  a  stag,  or  hart,' 
'  a  great  ram,'  '  a  wild  goat.'  As  a  means  of  intro- 
ducing the  name  of  the  Great  One  by  periphrasis, 
'  the  goat,'  and  '  the  deer,'  and  '  the  pine  or  palm 
tree,'  were  used  in  metaphor,  as  in  Ajalon,  V^l^,  the 
meaning  of  which  is  "  On,  the  stag,"  or  "  The  strong 

u  Ellasar  is  spelled  with  a  double  1  iu  Euglisli,  aud  witli  V  in  the  Hebrew, 
apparently  -srith  the  intention  of  showing  that  the  El  of  Ellasar  was  not  the  same 
as  the  El  of  the  Hebrew. 


216 

Al]  one,"  from  ^^>',  ajal,  '  stag,'  and  \^^,  ami,  as  1'"'?'''^, 
Elon  ;  tlie  same  signifies  "  an  oals: ; "  whilst  in  the 
later  redactions  of  the  ancient  Scriptures,  ^''^,  or  <V, 
ail,  is  substituted  in  many  places  for  ?«,  al,  princi- 
pally in  passages  where  something  is  said  in  the  text 
which  the  modern  Hebrews  think  to  be  derogatory 
to  the  Almighty. 

^i^,  al,  pronounced  as  ail  or  el,  means  "  strong," 
"  a  mighty  one,"  "  a  hero."  It  is  also  used  to 
represent  the  Most  High.  Though  spelled  ?'^,  the 
word  is,  I  think,  closely  alHed  to  ^^,  al,  which 
signifies  "most  high,"  and  to  'vVj  rt^«/^  which  means 
"to  be  high,  elevated,  raised  erect,"  also  "to  glow, 
to  burn,  to  ghtter,  to  sprout."  We  can  readily  see 
that  all  these  meanings  have  a  double  entendre, 
and  apply  equally  to  the  Almighty  in  the  skies  and 
his  emblem  upon  earth,  ^i^,  ala  (1  Kings  iv.  18), 
usually  written  elah,  is  "a  pine  tree,"  a  symbol  of 
the  "fascinum."  '^)^,  alah,  "  to  be  round,"  "thick 
or  fat;"  also  "an  oath,"  "  an  oak,"  "  a  pine,"  and 
"  God."  In  all  these  there  are  the  same  letters,  nhn, 
pointed  differently ;  but  as  the  vowel  points  are  a 
comparatively  modern  invention,  we  must  take  the 
word  to  have  all  the  meanings  assigned  to  it.  It  is 
still  used  as  '  The  Supreme  Being  '  by  Mahometans  ; 
and  those  who  are  conversant  with  the  writings  of 
Mahomet,  and  his  idea  of  domestic  enjoyment  on 
earth  and  ecstatic  bliss  in  heaven,  can  readily  see 
how  closely  the  idea  of  phallic  power  was  connected 
in  his  mind  with  that  of  happiness  and  almightiness. 
In  that  he  resembled  all  the  more  ancient  Orien- 
talists. 

Closely  aUied  with  the  foregoing  words  are  'I''''^^*, 
Eloha,  plural  ^T^?^^,  Eloliim,  signifying  "  God,"  "any 


217 

Al]  God."  But  althougli  the  plural  Eloliim  seems  to 
indicate  a  masculine  God  as  sensual  as  that  of 
Mahomet's  religion,  we  must  not  forget  that  the 
words  Elath  and  Eloth  indicate  one  in  which  the 
female  element  preiDonderates  ;  in  this  it  resembles 
such  words  as  Ashtoreth  and  Baalath.  Now,  without 
going  deeply  into  ancient  and  Hindoo  history,  there 
is,  we  think,  a  suf&cient  amount  of  evidence  to  show 
that  a  religion  based  upon  the  idea  of  the  Creator 
being  male,  preceded  that  which  was  founded  upon 
the  belief  that  the  Almighty  was  a  loving  mother. 
We  presume,  therefore,  that  the  feminine  idea, 
incorporated  in  the  word  Eloth,  &c.,  is  of  later  deve- 
lopment than  the  masculine  one  found  in  Elohim. 
It  is  probable  that  it  obtained  about  the  time  of 
Solomon  (see  1  Kings  iv.  IG). 

Now  it  is  very  remarkable  that  the  expression 
Jah,  or  Jehovah,  is  never  used  in  the  plural; 
consequently  we  should  surmise  that  the  worship 
of  the  great  Being  under  this  name  was  a  subli- 
mation from  the  worship  of  El.  In  the  process 
known  to  chemists  by  the  names  distillation,  or 
sublimation,  those  light  or  spiritual  particles  which 
are  intermixed  with  the  heavy  and  gross  parts  in 
the  original  substance  are  separated  from  it,  and 
presented  to  us  in  nearly  a  pure  condition;  but 
though  on  a  first  process  a  division  between  the 
worthy  and  the  worthless  is  effected  to  a  great  degree, 
the  result  is  not  so  pure  as  it  may  be  made  after  a 
repetition  of  the  trial  by  fire.  Thus  we  may  conceive 
that  the  worship  of  El,  though  coarse,  gross,  and 
even  in  some  senses  obscene,  possessed  a  certain 
amount  of  goodness,  which  after  sublimation  appeared 
as    the   worship  of  Jah;   whilst  this    again    became 


218 

Al]  purified  still  farther  by  another  distillation,  and 
emerged  as  pure  Christianity.  We  may  even  carry 
the  simile  farther.  The  chemist  knows  that  during 
distillation  some  of  the  ingredients  which  he  would 
wish  to  be  retained  in  the  alembic  will  be  found  in 
the  receiver,  and  that  there  are  oflensive  empyreu- 
matic  oils  which  taint  the  spirit  even  after  a  second 
distillation.  So  it  is  with  our  own  current  religion, 
which,  though  infinitely  superior  to  that  which  has 
been  coffined  in  many  of  those  names  whose  meaning 
we  are  exploring,  yet  retains  in  conjunction  with  it 
a  heavy  offensive  oil,  from  which  its  admirers  would 
gladly  see  it  freed.  Some,  indeed,  there  are  who 
admire  blemishes,  declare  assafoetida  an  aromatic 
odour,  and  love  the  smell  of  sulphuretted  hydrogen, 
when  it  is  of  their  own  production  ;  with  such  we 
have  no  sympathy ;  and  we  prefer  to  recommend  a 
more  scientific  re-distillation  of  ancient  ideas,  similar 
to  that  which  occurred  at  the  Reformation,  rather 
than  to  preach  peace  when  all  around  us  is  fer- 
menting. 

Much  has  been  said  and  written  about  the  plural 
form  Eloldm'^^  having  some  connexion  v\dth  the 
modern  Trinity.  That  it  may  have  some  reference 
to  a  triad  I  do  not  doubt,  for  the  idea  of  the  Creator 
of  all  things  has  been  wrapped  in  the  mundane  con- 
ception of  the  father  of  offspring.  This  was  a  triad 
throughout  all  the  animal  kingdom  which  was  known 
to  the  Ancients.  If,  it  was  argued,  man  was  the 
likeness  of  God,  then  the  Celestial  Father  must  be  a 
trinity  like  his  earthly  emblem.^^  The  object  presented 

12  See  Baalim. 
13  The  same  argument  lias  been  used  to  demonstrate  that  Elohim  was  androgyne 
and  dual,  rather  than  triple;  Elohim,  in  the  plural,  says,  Let  us  make  man  in 
our  image,  after  our  likeness ;   and  Elohim  created  man  in  his  image,  i.  e.,    of 


219 

Al]  to  the  e5'e  was  gross,  but  the  idea  which  it  symbohsed 
was  grand  ;  and  reverence  for  the  thing  signified 
was  proved  by  paying  abundant  honour  to  the  sign. 
Whilst  this  sheet  was  going  througii  the  press,  I 
heard,  through  a  missionary  in  India,  of  a  Fakir,  who 
was  endeavouring  to  make  himself  acceptable  to  the 
Creator  by  a  contrivance  which  should  augment  the 
proportions  of  his  emblem.  As  he  dragged  a  stone 
painfully  along,  an  European  clergyman  placed  his 
foot  upon  the  latter.  The  act  was  construed  into 
a  deliberate  insult  to  religion,  and  the  bystanders 
threatened  his  life.  Though  he  escaped  a  death  by 
stoning,  the  sustained  indignation  of  the  natives  was 
such  that  he  was  obliged  to  resign  his  position,  and 
retire  from  that  part  of  the  country.  What  happens 
in  India  now,  there  is  reason  to  believe  existed  also  in 
Palestine.  A  man  whose  symbol  had  not  been  duly 
circumcised  was  to  be  cut  off  from  life.  We  are  told 
that  even  the  Lord  himself  resented  this  omission  on 
the  children  of  the  laAvgiver  of  his  people  (Exod.  iv. 
24,  25),  although  he  passed  by  without  notice  during 
forty  years  the  neglect  of  the  rite  amongst  the  whole 
nation  (Josh.  v.  5),  with  whom,  too,  he  was  always 
present.  We  find,  moreover  (Deut.  xxiii.  1),  that  a 
man  was  not  to  be  allowed  even  to  worship,  or  to  be 
in  the  congregation  of  the  Lord,  in  whom  any  part 
of  the  symbolic  triad  was  injured  or  wanting;  and 
throughout  the  Old,  and  even  in  some  parts  of  the 
New  Testament  the  highest  reproach  cast  upon  the 
heathen  was,  that  they  bore  a  triad  upon  which  no 
holy  knife  had  passed  to  fit  it  as  a  sacred  symbol. 
The  historian  might  be  tempted  to  linger  on  the 

Elohim ;  iiiul  (he  image  was  duplicate,  i.  e„  male  aud  female  ;  tlierefore  it  is 
argued,  if  "  mau  "  is  male  and  female,  and  in  the  likeness  of  Elohim,  it  is  clear 
that  the  Maker  must  have  been  dual,  i.e.,  male  and  female. 


220 

Al]  use  of  circnmcisiou  as  having  been  originally  adopted 
by  the  Egyptians,  and  copied  by  the  Syrians  from 
them;  and  on  the  other  evidence  which  there  is  to 
show,  that  the  Hebrews  derived  their  religion  from 
the  nations  around  them ;  but  as  it  would  occupy  too 
much  space  here,  we  must  postpone  the  matter  to  a 
succeeding  volume. 

In  the  Cuneiform,  the  various  names  of  the  Great 
God  have  been  read  as  Al,  El,  II,  Ilos,  Ra,  Asshur, 
Bel;  in  the  Greek  we  meet  with  the  same,  as  eXvj, 
"brightness,"  and^'HXioc,  "the  Sun;"  and  few  will 
forget  the  prominence  in  Jewish  history  of  Elias,  also 
known  as  Elijah,  who  was  again  to  appear  before  the 
incarnation  of  the  Godhead  (Malachi  iv.  5).  The  word 
Elijah  being  ^t?^,  or  "  El-Jah,"  the  counterpart  of 
the  II,  Yahu,  mentioned  by  Rawlinson.  (See  supra, 
p.  214.)  In  Greek  we  have  still  farther  —  'iKacu,  "1 
am  propitious  ; "  sk6m,  "  I  roll  round  ; "  "lAAoj,  is 
"the  eye;"  and  sIXsm,  "to  turn  round."  These 
would  serve  to  identify  the  Sun  with  Al  or  El.  There 
is  corroboration  to  be  found  in  the  emblem  of  Asshur 
and  Apollo ;  both  appear  with  bended  bow  launching 
forth  their  arrow,  the  bow  and  arrow  being  mystic 
signs  of  the  fascinum  •,'^'^  and  fancy  would  see  in  the 
Greek  Apollo  a  resemblance  to  ^^',  ah,  "father;" 
and  ^7^,  alah,  "the  strong  one,"  "the  mighty 
Father  On." 

We  believe,  from  our  examination  of  ancient 
myths,  that  xil  or  El  is  the  Sun,  as  a  representative 
of  the  Almighty,  typified  under  a  phallic  emblem  as 
a  sign  of  his  creative  power.  This  emblem  was  a 
triad :   Asshur  was  the  central  organ,  Anu  was  the 

1-^  See  Apulktus,  Gohlen  As?,  Book  ii.  ;  sceue  between  Fotis  and  Lucius. 


221 

Al]  right,  and  Hoa  the  left  "testis"  or  egg.  To  the 
initiated,  all  these  ideas  were  familiarly  known. 
The  Greeks  used  the  phallus  sometimes  triple  as  a 
symbol,  the  meaning  of  which  seems  to  have  been 
among  the  last  discoveries  revealed  to  the  initiated. 
In  R.  P.  Knight's  Dissertation  on  tlie  Symholical 
Language  of  Ancient  Art  and  Mythology,  p.  6,  he 
quotes  the  following  : — "  Post  tot  suspiria  epoptarum, 
totum  signaculum  lingute,  simulachrum  membri  virilis 
revelatur."  Tertullian  adv.  Valeutinios.  Many 
others,  however,  saw  in  the  emblems  referred  to 
nothing  but  their  apparent  meaning,  and  adopted 
forms  of  worship  in  which  they  played  very  matter 
of  fact  parts. 

It  is  impossible  for  the  scholar  to  disguise  from 
himself  the  fact,  that  a  form  of  religion  existed  in 
primitive  times  all  over  the  known  world,  similar  to 
that  which  obtains  now  in  some  parts,  and  amongst 
certain  sects,  in  Hindoostan,  whose  basis  was  sensu- 
ality ;  and  that  there  were  few  emblems,  if  any, 
which  had  not  hidden  i-eferences  to  the  male  or 
female  organs  or  principles.  Of  this  form  of  belief 
the  Hebrews  largely  partook  (See  Aholah,  &c.),  and 
we  can  trace  some  of  its  remains  still  amongst 
ourselves. 

Having  now  concluded  this  long  investigation 
into  the  signification  of  the  words  in  question,  let 
us  inquire,  in  the  second  place,  how  Elohim  is 
treated  in  the  ancient  Scriptures.  Notwithstanding 
the  various  liberties  which  have  been  taken  with 
this  word,  by  writers  who  have  professed  to  copy 
from  ancient  documents,  Elohim  is  really  described 
in  the  current  Scriptures  of  to-day  in  the  following 
fashion.      In  Gen.    i.    1,    Elohim    makes   both   the 


222 

AlJ  heaven  and  the  earth;  in  verse  26,  Elohim  sohlo- 
quises  thus  :  "  Let  ns  make  man,  in  our  image,"  and 
he  made  them  so,  male  and  female  ;  in  iii.  8,  Elohim 
walks  in  a  garden,  enjoying  the  cool  air,  requiring 
companionship,  and  calling  for  a  man's  presence  ;  in 
iii.  21,  Elohim  makes  coats;  in  xvih  1-3,  Elohim 
appears  to  Abram  and  talks  with  him;  and,  9-14, 
gives  personal  directions  respecting  circumcision.  In 
Gen.  xviii.,  we  find  that  Jehovah  is  the  word  used, 
instead  of  Elohim,  whose  identity  we  recognise  by 
Gen.  xix.  29  ;  and  that  on  this  occasion  the  Deity  is 
triple,  appearing  as  three  men,  one  of  whom  is 
superior  to  the  other  two,  but  all  of  whom  talk,  eat, 
drink,  and  act  like  human  beings. 

In  Gen.  xx.  3,  Elohim  appears  to  Abimelech  in 
a  dream,  a  fact  which  implies  that  the  king  recog- 
nised him  as  God  ;  in  Gen.  xxiv.  3,  we  find  that  there 
is  an  Elohim  of  the  heaven  and  of  the  earth.  Gen. 
xxxi.  30-32  tells  us  that  the  images  of  Laban  are 
"Elohim."  In  Gen.  xxxii.  28,  Elohim  is  repre- 
sented as  inferior  to  Jacob,  with  whom  he  is  wrestling, 
and  hence  less  mighty  than  a  man,  whose  form  and 
fashion  he  assumes.  In  Gen.  xxxv.  2,  Jacob  tells  his 
people  to  put  away  the  strange  Elohim  which  were 
amongst  them.  In  Exod.  i.  17,  20,  Elohim  is  repre- 
sented as  rewarding  the  Jewish  midwives  for  deceit ; 
and  in  ii.  23-25  he  is  spoken  of  as  if  suddenly  alive 
to  the  fact  that  Israel  was  in  trouble,  of  which  he 
would  have  known  nothing,  unless  they  had  cried  and 
reminded  him  of  a  covenant  he  had  made.  In  Exod. 
vii.  1,  we  find  that  Moses  becomes  Elohim ;  and  in 
xii.  12,  the  gods  of  Egypt  are  designated  by  the  same 
word ;  whilst  in  xx.  2  the  commandment  runs,  "  Thou 
ehalt  have  none  other  Elohim  but  me" — a  passage 


223 

Al]  which  clefirly  shews  thaL  the  gods  of  other  nations 
were  designated  by  the  same  name  as  the  God  of 
Israel ;  in  Exod.  xx.  23,  we  read  of  Elohim  of  silver 
and  Elohim  of  gold ;  in  xxi.  6,  Elohim  appears  as 
a  name  of  ordinary  judges ;  the  same  occurs  again  in 
xxii.  9,  and  in  the  20tli  verse  of  the  same  chapter 
the  word  reappears  as  the  name  of  a  strange  god; 
whilst  in  the  28th  verse  it  is  difficult  to  know  dis- 
tinctly what  the  signification  of  Elohim  may  be, 
whether  gods  or  magistrates  ;  in  xxiii.  13,  Elohim 
is  the  name  given  to  the  gods  of  other  people  ;  the 
same  idea  is  repeated  in  verses  24,  32,  33.  In 
xxiv.  10,  11,  Elohim  has  a  visible  appearance,  and 
talks  like  a  man.  In  xxxii.  1,  4,  8,  23,  31,  and  in 
xxxiv.  15,  16,  17,  we  find  that  Elohim  is  the  name 
given  to  false  gods  and  molten  images.  The  same  is 
also  seen  in  Levit.  xix.  4.  In  Numb.  xxii.  9-20,  et.  scq., 
it  is  clear  that  Elohim  was  the  God  of  Balaam,  and 
from  the  twenty-fifth  chapter  of  the  same  book  it  is 
certain  that  the  Midianites  and  Moabites  knew  that 
name  as  appertaining  to  their  deities  ;  and  we  find  a 
confirmation  of  the  fact  in  ch.  sxxiii.  4.  We  find  the 
name  again  applied  to  the  gods  of  other  nations  in 
Deut.  iv.  28,  and  also  in  the  repetition  of  the  first 
commandment,  Deut.  v.  7,  and  again  in  Deut.  vi.  14, 
vii.  4,  16,  25  ;  viii.  19  ;  xii.  2,  3,  30,  31 ;  xiii.  2,  6, 
13;  xxviii.  14,  64  ;  xxxii.  17.  Jud.  ii.  3,  12,  17,  19 ; 
iii.  6  ;  v.  8  ;  vi.  10,  and  in  a  variety  of  other  places 
in  the  later  books  of  the  Bible.  In  Judges  xvi.  23, 
Dagon  is  designated  as  Elohim,  and  the  same  occurs 
again  in  1  Sam.  v.  7.  In  ch.  xxviii.  13,  the  witch  of 
Endor  sees  Elohim  coming  up  out  of  the  earth,  clearly 
like  an  evil  spirit ;  in  1  Kings  xi.  33,  both  Chemosh 
and  Milcom  arc  spoken  of  as  Elohim. 


224 

Al]  Now  whenever  the  word  in  question  is  applicable 

to  the  deities  of  other  nations,  it  is  translated  into 
English  as  gods,  in  the  plural.  If,  therefore,  there 
be  anything  like  precision  in  that  rule  of  grammar 
which  demonstrates  the  termination  D^  to  be  a  sign 
of  the  plural,  and  if  there  is  any  truth  in  rendering 
the  "Elohim  "  of  other  nations  by  the  word  "  gods," 
it  is  clear  that  the  "  Elohim  "  of  the  Jews  must  also 
be  a  plural  form,  and  signify  amongst  them  the  same 
as  it  did  amongst  surrounding  nations.  But  in  Dent, 
vi.  4,  v/e  have  the  enunciation,  "  Hear,  0  Israel, 
the  Lord  our  God  is  one  Lord."  This  rendered  it 
impolitic  and  morally  impossible  for  our  translators 
to  render  "Elohim,"  when  it  referred  to  the  true 
God,  by  a  plural  noun ;  in  all  instances,  therefore, 
where  the  Jewish  God  is  designated  by  the  name  in 
question,  they  have  interpreted  it  in  the  singular,  as 
God.^^ 

We  conclude,  then,  that  the  inexorable  logic  of 
facts  demonstrates  that  the  early  Jewish  writers, — 
those  whom  so  many  amongst  us  regard  to  have  been 
inspired  by  the  Almighty,  and  as  composing  under 
the  direct  influence  of  His  will, —  considered  that  the 
Creator  was  a  plurality ;  whilst  a  reference  to  Gen. 
xviii.  2,  3,  5,  8,  9,  10,  16,  17,  and  xix.  2,  13,  16,  17, 
18,  22,  24,  shovv'S  us  that  the  Lord  is  at  one  time 
represented  as  a  trinity,  a  tria  juncta  in  uno ;  at 
another,  as  a  dual  being.  As  a  triune  Elohim,  he 
did   not   differ   from    Asher,    Hea,  and  Hoa  of   the 

15  There  are,  as  Dr.  Ginslinrg  observes  {oji.  cil.),  many  ijassages  in  which  the 
translators  of  our  authorised  version  have  rendered  Elohim  as  '  Gods,'  with  the 
erroneous  idea  that  the  word  refers  to  a  heathen,  and  not  to  the  Jewish  God.  There 
is  one  verse  in  which  the  word  Elohim  is  translated  in  one  part  in  the  singular  and 
in  another  in  the  plural,  viz..  Gen.  iii.  5  ;  "  For  God  (Elohim)  doth  Imow;"  "and 
ye  shall  be  as  Gods  (Elohim)." 


225 

Al]  Clialdees,— the  people  whom  we  learn  from  Abraham's' 
history  were  worshippers  of  the  true  God  ;  or  from 
Osiris,  Isis,  aud  Horus,  or  any  other  of  the  Egyptian 
triads.  As  a  dual  being,  Elohim  was  analogous  to 
Baalim.''^ 

If  Elohim  originally  represented  the  same  idea  as 
Mahadeva,  we  can  well  understand  that  the  style  of 
worship  rendered  to  him,  and  the  writings  of  those 
who  reverenced  him,  would  be  too  coarse  for  the 
more  modern  Jews  to  tolerate  (See  Aholah)  ;  and 
we  can  readily  understand  how  greatly  they  would 
desire  to  expunge  from  their  holy  books  all  evidence 
of  the  prevalence  of  impropriety,  in  religion  or  in 
nomenclature.  Notwithstanding  all  their  care,  hovr- 
ever,  we  shall  find  that  there  are  a  gieat  number 
of  cognomens  which  are  compounded  v/ith  El,  the 
majority  of  which  have  a  primary  reference  to  the 
condition  of  Asher  or  the  Triad,  although  they  bear 
a  relationship  to  the  Creator  as  well. 

The  remarks  which  we  have  made  upon  Elohim 
are,  mutatis  mutandis,  applicable  to  its  singular  form, 
kP^,  eloJtaJi.  It  is  applied  m  2  Chrou.  xxxii.  15,  to 
any  god  of  any  nation ;  and  in  Dan.  xi.  37,  38,  39, 
and  in  Hab.  i.  11,  we  see  the  same  thing.  We 
cannot  help  noticing,  moreover,  that  this  form  of 
the  word,  which  indicates  tmitp,  is  veri/  rarely  used ; 
it  is  only  found  twice  in  the  Pentateuch,  Deut.  xxxii. 
15,  17,  once  in  Chronicles,  once  in  Nehemiab,  four 
times  in  the  book  of  Psalms,  once  in  the  Proverbs, 
once  in  Isaiah,  three  times  in  Daniel,  and  twice  in 
Habakkuk;  but  though  so  rare  in  other  books,  it 
is  abundantly  used  by  Job,  it  being  found   in   that 

IG  lu  Sauchoniatliou  WO  road.  "The  auxiliaries  of  Ilus,  wbo  is  Cronus,  were 
called  Eloeim  ('EAwel/x),  as  it  were  the  allies  of  Crouns."    Cory's  Frcigments,  p.  11. 

P 


226 

Al]  portion  of  Scripture  upwards  of  forty  times,  whilst 
the  form  of  Elohim  onl}^  occurs  seventeen  times. 
Hence  Ave  must  conclude  that  the  writer  of  Job  had  a 
clearer  idea  of  the  unity  of  the  godhead,  as  enunciated 
in  Deut.  vi.  4,  than  any  other  Biblical  writer.  This 
curious  fact  assumes  some  significance,  when  we  find  a 
scholar  like  Sir  H.  Eawlinson  assigning  the  Achreme- 
nian  period  as  that  during  which  the  book  was  composed 
{Journal  of  the  Royal  Asiatic  Society,  vol.  i.,  new 
series,  p.  238,  note),  a  time  when,  under  the  influence 
of  the  Persian  monarchs,  a  tolerably  pure  form  of 
monotheism  was  displacing  the  Shemitic  Triads. 

In  like  manner  ^^.,  el,  is  used  for  'strange'  deities, 
as,  for  example,  we  find,  Judges  ix.  46,  El  Berith, 
the  God  Berith,  spoken  of;  like  ^'i^?:,  aloak,  it  is 
used  in  the  book  of  Job  in  not  less  than  fifty-five 
instances;  nor  can  we  be  much  surprised  at  this, 
seeing  the  proximity  of  Job's  residence  to  Mesopo- 
tamia, where  the  word  II  was  constantly  used  for 
God:  in  Psalm  Ixxxi.  9,  10,  the  word  El  is  used 
thus  —  "there  shall  no  strange  El  be  in  thee,  neither 
shalt  thou  worship  any  strange  El ;  "  again,  in  Isaiah 
xlvi.  6,  Ave  fiud  the  Avord  attributed  to  an  image  — 
"  he  maketh  it  an  El ;  "  in  Ivii.  5,  we  find  it  again 
used  to  signify  idols  ;  and  in  Ezek.  xxxii.  21,  the 
same  Avord  is  translated  in  our  version  as  "  The 
strong."  As  regards  this  signification  of  the  Avord, 
we  learn  from  Dr.  Ginsburg  {op.  cit.)  that  so  great 
was  the  dislike  to  confound  the  El  of  heaven  Avith 
the  El  on  earth,  that  the  Avord  Avas  actually  pointed 
•?>'5,  ail,  in  some  passages.  This  affords  a  singular 
additional  argument  in  favour  of  our  interpretation 
of  the  original  Elohim,  for  ail  signifies  "  a  ram  "  and 
"  a  post,"  both  of  which  had  hidden  meanings. 


227 

Al]  The  plural  of  ^N',  cl,  is  D!^N*,  flhn,  a  name  which 

occurs  for  a  locality  iii  the  wilderness,  Ex.  xv.  27, 
where  the  mystic  numbers  t^Yelve  and  seventy  are 
prominently  to  he  noticed.  The  name  thus  written, 
as  Ginsburg  has  observed  in  the  work  before  quoted, 
would  signify  a  polytheistic  idea  ;  it  was  therefore 
changed  by  the  scribes  into  £2P\\\,  ailiin,  by  the  simple 
transposition  of  and  s  and  the  word  thus  became 
'the  rams,'  instead  of  the  '  Great  Gods.'  There  was 
also,  as  the  same  author  shows,  a  Moabite  city  called 
Elim,  a  name  which  was  practically  a  proof  that  El 
was  known  to  this  heathen  race.  To  obviate  this 
idea,  a  i  was  inserted  between  h  and  n'  ,  and  the 
city  became  Eglaim,  Q^^^^-  =  ''  drops."  In  Exod. 
XV.  11  (we  are  still  drawing  our  information  from 
Ginsburg's  Versio)is  of  the  Bible),  we  find  in  our 
English  version,  "  AVho  is  like  unto  thee,  0  Lord, 
amongst  the  Gods  ?  "  the  Hebrew  Avord  for  which  is 
Civ?<2,  ha-cl'nx  ,-  this,  however,  seemed  to  attribute 
power  to  the  heathen  Gods,  which,  although  not 
equal  to  that  of  the  Jewish  El,  was  analogous  thereto ; 
the  word  was  therefore  altered  in  some  versions  to 
C^^^  Ucm,  "  The  dumb  ones."  There  is  a  similar 
change  in  Hah.  ii.  18,  in  which  Ave  meet  Avith  the 
words  D'9^^>  ^'T^^:,  eliliiii  Uin'nii,  instead  of  eliin 
ilinini.  Again,  in  Psalm  Iviii.  1,  wc  have  the  Avord 
^)j^,  clem,  in  the  present  redaction  of  the  HebrcAv 
text,  a  Avord  which  originally  Avas  intended  to  signify 
"Judges,"  but  Avhich  is  translated  in  the  Authorised 
Version,  "  0  ye  congregation  ;  "  the  ancient  Avord  Avas 
°''?^^  cllm,  but  as  this  appeared  to  be  attributing  the 
power  of  God  to  man,  it  AA'as  changed,  by  dropping  > 
and  altering  c///;vA-  into  shcva,  to  ^i^,  alem  =  con- 
gregation.    This  form  of  the  plural  is  masculine  ;  Ave 


228 

Al]  find  ulso  ft  feminine  plural,  to  wliicli  we  have  already 
referred,  viz.,  f^i^^>,  and  ^^.^,  cloth  and  elath,  which 
signified  "  The  Goddesses  ;  "  this  interpretation, 
however,  offending  the  later  Jewish  writers,  they 
added  ''  between  the  h  and  the  N' ,  making  the  words 
ni^^^  and  ^^''^,  eiloth  and  eilath,  the  meaning  of  which 
is  "  the  rams."  There  is  one  passage  in  which  a 
similar  alteration  has  been  made,  which  we  regard 
with  much  interest.  The  twenty-second  Psalm  is 
said  to  have  been  written  by  David,  who  once  dwelt 
amongst  the  Phihstines,  and  was  a  friend  of  Hiram 
of  Tyre.  We  have  quite  sufficient  evidence  that 
amongst  those  nations  the  deity  was  worshipped 
mider  a  feminine  form,  c.  g.,  Ashtoreth.  Now  in  the 
verse,  Psalm  xxii.  19,  we  have,  in  the  authorised 
version,  "  Be  not  thou  far  from  me,  0  Lord  ;  0  my 
strength,  haste  thee  to  help  me."  But  the  original 
word,  translated  "  0  my  strength,"  was  '^"^^^  clothi, 
or  "■  my  eloth,"  which  is  put  in  parallelism  with,  and 
metaphorically  equal  to,  "  0  Lord,"  =  ^)^\,  Jehovah. 
But  to  call  upon  "the  Goddesses,"  as  being  analogous 
to  Jehovah,  savoured  of  blasphemy  in  the  eyes  of 
the  modern  followers  of  David,  so  they  changed  the 
eloth  of  the  Psalmist  into  ri-l'p^s^  eiluth,  which  we 
presume  must  signify  "  ewes,"  i.  c,  the  feminine  of 
"  rams,"  though  we  cannot  be  sure,  since  the  word 
only  occurs  in  this  one  place  throughout  the  Bible. 
AVe  may  admire  the  zeal  which  prefers  breaking  the 
ninth  rather  than  the  first  commandment,  but  we  ques- 
tion the  taste  which  made  David  appeal  one  moment 
to  Jehovah,  and  the  next  to  a  flock  of  sheep. 

We  find,  still  farther,  from  the  author  above 
quoted,  that  the  modern,  or  post-Babylonian  Jews, 
v/ould  not  allow  the  name  of  (.^,  el,  to  remain,  in  the 


229 

Al]  cognomens  of  individuals  who  had  borne  it,  in  con- 
nection with  other  words  to  form  a  sentence.  Thus 
Tabeal,  signifying  "  The  Good  God,"  or  "  God  is 
good,"  was  intolerable,  if  borne  by  a  human  being; 
consequently  the  N  was  dropped  in  certain  proper 
names,  or  else  the  spelling  was  varied  sufficiently  to 
remove  from  the  aiDpellative  the  obnoxious  element. 
Here,  again,  we  meet  with  a  complete  justification  of 
the  plan  which  I  have  adopted  in  the  examination  of 
Scriptural  cognomens,  and  a  proof  that  I  have  not 
violated  the  laws  of  sound  philology  in  trusting  to 
common  sense  rather  than  to  the  despotic  laws  of 
pedantry,  which  insist  that  everything  which  is 
written  and  spelled  as  we  find  it  now,  must  be 
accepted  as  indubitably  correct,  and,  if  it  be  in  the 
Bible,  written  by  the  hand  of  God. 

There  are  numerous  words  compounded  with  Al, 
which,  being  usually  spelled  as  El,  we  shall  intro- 
duce in  their  ordinary  form,  under  the  letter  E.  A 
comparison  of  these  with  others  compounded  with 
Jah,  will  go  far  to  increase  the  strength  of  the  posi- 
tion which  we  have  taken. 

Alameth,  l^?^y„,,  (1  Chron.  vii.  8;  1  Chron.  vi.  10).  This 
name  was  borne  by  a  man  and  by  a  town,  which,  in 
Joshua  xxi.  18,  is  found  to  have  been  Almon  ;  now 
the  signification  of  the  last  is  "  The  strong  On,"  and 
it  is  masculine;  that  of  the  first  is  feminine;  and, 
notwithstanding  its  present  'pointing,'  we  conclude 
that  the  word  is  the  plural  of  ^^^V,  nlma,  and  signi- 
fies "  The  virgins." 

Alammelech,  n^?^^'  (Josh.  xix.  26),  "Al  the  king."  In 
this  word  we  have  another  illustration  of  the  con- 
trivances which  have  been  adopted  to  expunge  the 
sacred  form  "?^',   from  names  which  have  been  used 


230 

Alammelech]  by  the  Heathen.  The  change  adopted  has 
been  to  transform  the  tsere  into  pathach,  and  to  add  a 
dagesh  to  the  h  to  show  that  a  letter  has  been  ehded. 
It  is  somewhat  curious  to  find  that  Gesenius  and  Furst 
have  accepted  this  idea,  and  attempt  to  explain  the 
name  by  conceiving  that  n  has  been  elided  between 
h  and  D,  thus  rendering  the  word  as  V.'^  ^t^^,  alath 
mdech,  "The  king's  oak,"  which  Fiirst  says  "has 
reference  to  the  Phoenician  oak  Avorship,  remains  of 
which  were  preserved  amongst  the  Hebrews."  As  if, 
however,  to  indicate  that  he  felt  himself  upon  some- 
what tender  ground,  he  adds  "  The  assimilation  of  n 
is   rare,  and  possibly  only  in  a  proper  name."     (See 

MOLECH.) 

Alba,  an  old  Italian  or  Etruscan  name.  Compare  Albion ; 
possibly  from  the  Phasnician  root  ^r*^)',  alah,  or  alb, 
'to  be  strong.'  Compare  Elvas,  Alp,  Elbe,  Helboii, 
&c. 

Aleph,  ^^^^  (Phoenician),  "An  ox,"  "cow,"  "bull;"  whence 
Elep]ia.iit,  which,  when  they  first  came  to  be  known 
in  Palestine,  were  thought  to  be  big  bulls  ;  comp. 
1?^*,  alaph,  '  to  make  or  bring  forth  thousands.' 

Aliah,  ^t^'^  (1  Chron.  i.  51).  This  is  another  of  the  words 
which  have  been  modified  ;  as  it  stands,  it  signifies 
"  perverseness  ; "  it  is  clearly  the  same  as  ^t^^,  aliali, 
which  signifies  "  The  most  High  Jah."  The  altera- 
tion has  been  made  because  the  cognomen  was  borne 
by  an  Edomite.  This  was  felt  to  be  the  more  neces- 
sary, inasmuch  as  the  Jews  would  not  tolerate  such  a 
name  amongst  their  own  brethren,  still  less  amongst 
the  uncircuuicised.  The  margin  reads  it  ^f^^,  'Alvah,' 
as  it  appears  in  Gen.  xxxvi.  40. 

Alian,  \t^^  (1  Chron.  i.  40),  also  written  \f?V,  alvan  (Gen. 
xxxvi.   23),  which  signifies    "  A   high   sublime  one." 


281 

Alian]  Fiirst.  It  is  probably  a  variant  of  ]^^^^,  alon,  "On 
is  most  hio-h." 

Alilat,  an  Assyrian  name  for  the  Goddesses,  or  "  The  God- 
dess "  under  all  her  names. 

Alitta  (Cuneiform),  =  Alissa,  =  Eliza,"  =  Ashtarte,  =  Ishtar 
(Easter  ?)  =  Mylitta,  =  Ashtoreth,  =  Karnaim,  =  Me- 
litta,  =  Anaitis  ;  "  The  child  bearer  ;  "  "  The  mother 
of  the  Child."  Her  temple  at  Paphos,  in  Cy^irus, 
which  was  the  most  celebrated  one  in  Grecian  times, 
contained  no  other  representation  of  her  than  a 
conical  black  stone,  the  significance  of  which  mythos 
we  explained,  pp.  107,  148.     (See  Mylitta.) 

Alleluiah.     See  Hillel. 

Allon,  V^''^  (Joshua  xix.  33),  "  The  oak,  or  the  strong  On." 
Allon  Baclmth  (Gen.  xxxv.  8)  ==^  "  The  oak  of  weep- 
ing." 

Almodad  ™^)^  (Genesis  x.  26)  =  I^P  ^^,  "  God  is 
love." 

Almon,  I'l'^^i'  (Josh.  xxi.  18),  "On  the  young,"  or  "the 
youthful  On;"   Cipy^  alman,  'nubile  youth.' 

Aloth,  r\''hv  (Joshua  xv.  24,  1  Kings  iv.  10).  "The 
Goddesses,"  feminine  plural  of  ^I^,  aleli,  alah,  or 
"  most  high." 

Alush,  ^'^^^  (Numb,  xxxiii.  13)  probably  a  variant  of  ^V'^, 
dish,  or  "  El  exists,"  or  "  El  is  upright." 

Alvah,  i^-V^'  (Gen.  xxxvi.  40),  variant  of  Aliah  =  "  Jah  is 
most  high." 

Alvan  ]}^V  (Gen.  xxxvi.  23),  variant  of  Alian  =  "On  is 
most  high." 

Am,  !2^',  "Mother"  (literally  and  figuratively),  "Metropolis," 
&c. ;  Ammcn  is  the  name  of  a  wife  of  Siva,  to  whom 
were  offered  human  sacrifices  ;  um,  in  the  Cuneiform, 

1'  Compare  wth  Eluzai,  1  CLiou.  xii.  5. 


Am]  signifies  'a  mother,'  and  'the  womb."^  ^V,  avi, 
'  people,'  '  a  tribe  or  communion.' 

Amad,  "^ypy  (Josh.  xix.  26).  This  is  probably  the  modern 
form  of  ^WS,  amad,  or  emad,  "The  mother,"  or 
"  Am  is  eternal." 

Amah,  ^^^,  "A  handmaid,"  compare  French  ami;  "?'>', 
amali,  'a  handmaid,'  'beginning,'  'head,  '  foandation,' 
'cubit,'  or  'people,'  according  to  vowel-points.  '^'PV, 
amaJt,  "he  or  she  unites  or  joins  together." 

Amal,  ^^'^  (1  Chron.  vii.  35),  "He  toils  or  labours,"  "is 
vigorous  or  alert." 

Amalek,  P^?y  (Gen.  xiv.  7,  xxxvi.  12),  Of  doubtful  signi- 
fication. 

Amam,  ^9^;^  (Josh.  XV.  26),  probably  from  ^''^^,  an  old  root, 
=  '  to  conjoin ; '  or  ^'9^,  amam,  '  to  join  together.' 
(See  Gen.  ii.  24.) 

Amana,  n^^N:  =  Abana  (2  Kings  v.  12),  "The  faithful;" 
pK,  aman,  'to  prop,'  'to  be  faithful,'  'to  trust,'  'a 
workman,'  'firm,'  'faithful,'  'true,'  as  pointed  by 
vowels. 

Amaeiah,  !^'7°^:  (1  Chron.  v.  33),  "  Jah  decrees;"  na«, 
amar,  '  to  say,'  'command,'  'a  word,'  'a  lamb,'  'a 
hymn,'  or  'promise,'  according  to  the  vowel-points 
used. 

Amasa,  ^'?''?y  (2  Sam.  xvii.  25).  The  word  was  originally 
written  as  ^^'^^V?  amesel,  or  amdsdl,  which  signifies 


18  Tliis  wonl  is  still  cui-rent  amongst  ourselves,  in  tlie  name  ^wzelia,  or 
Emily.  Its  comiDositiou  is  very  simple,  being  from  Am  and  ilus,  or  Jielios,  and 
signifies  the  Maternal  Snn ;  and  it  is  interesting  to  ns,  as  illnstrating  the  descent 
of  names  from  a  remote  age.  Amongst  the  Roman  peojjle,  Julius  seems  to  have 
been  a  slight  variant  of  the  solar  appellative.  RomMZws  resolves  itself  into  the 
Shemitic  ram,  high,  and  ihts,  the  Sun,  and  signifies  "  The  High  Sun."  Amelia 
was  the  name  of  a  city  which  was  much  older  than  Some.  Amulius  was  the 
father  of  that  mythical  king,  and  the  JEmilil  were  amongst  the  most  ancient 
of  the  Eomau  citizens  ;  and  from  their  time  till  now,  Amelia  and  Emily  have 
been  favourite  appellatives  in  the  Western  world. 


233 

Amasa]  "El  is  firm,"  "strong,  or  vigorous;"  but  the 
recLactors  of  the  present  text  have  dropi^ed  the  V  of 
^^,  and  altered  the  vowel  points. 

Abiasai,  '''^^i!  (1  Chron.  vi.  25).  In  the  preceding  word  we 
found  the  h  of  ha  elided  from  the  word  ;  we  find 
in  the  present  one  that  the  n  of  rTi  has  been  dropped. 
The  word  originally  signified  "  Jah  is  firm,"  "power- 
ful," &c. 

Amashai,  '?P'»I!  (Nehem.  xi,  13).  This  word  is  evidently 
a  variant  of  the  preceding,  with  the  addition  of  a 
D  between  the  '»  and  i!;},  so  as  to  make  the  original 
introduction  of  the  divine  name  of  Jehovah  into  a 
human  cognomen,  —  an  ancient  practice  which  was 
very  oflensive  to  the  modern  Jews, — more  difficult  of 
discovery.  The  appellative  as  it  stands  has  no 
signification,  "  a  booty-making  hero,"  the  meaning 
assigned  by  Fiirst  being  preposterous. 

Amasiah,  ^l^^V,  (2  Chron.  xvii.  6),  "Jah  is  vigorous,  strong, 
or  firm,"  from  n''  and  ^V}^,  jah,  and  amesli.  But 
there  is  another  verb  from  which  the  first  element 
of  the  cognomen  may  be  derived,  which  is  too  im- 
portant to  be  passed  by  ;  ^':?V,  amaish,  signifies  '  he 
is  strong,'  &c,,  whilst  '^'P^,  amas,  signifies  'he  speaks 
in  a  way  hard  to  be  understood.'  This  at  once  recals 
to  our  memory  the  verse,  Ezek.  xx.  49  :  "  Then  said 
I,  Ah  Lord  God,  they  say  of  me,  Doth  he  not 
speak  parables?"  and  small  though  the  reference  may 
be,  it  suffices  to  show  that  there  was  quite  as  much 
ambiguity  in  the  utterances  of  the  prophets  of  the 
Jews,  as  in  the  oracles  of  the  Egyptians,  Greeks,  or 
Romans. 

Amassu,  (Cuneiform,)  "He  took  away;"  Don,  hamas. 
Compare  our  word  "amass,"  to  collect  riches  by 
plunder. 


234 

Amaziah,   ^^"f?^:  (2  Kings  xii.  21),   "Jab  is  strong."     (See 

Am  ASA.) 
Ament,  Amenti,  Ement,  (Egyptian,)  =  Hades  =  Erebus  - 

Darkness  =  West  =  Sundown.     (See  Mattheav.) 
Ami,   V^  (Ezra  ii.   57).     Tbis  word  is  rendered  "Amon," 
Nebem.   vii.  59.     As   it   stands,   we  sbould   consider 
tbat  it  was   an   altered  form   of  '^''P^S,  cdmlah,  "  Tbe 
motber  is  Jab."      (See  Amon.) 
Amir,  "^V^,  "  Tbe  bead,"  "  top,"   "  cbief,"  wbence  Emir  and 

Ameer  ;  "^V^,  amir,  bead,  &c. 
Amittai,  ''^P^!  (2  Kings  xvi.  25).  As  it  is  written,  tbis 
word  bas  no  meaning  ;  we  conclude  tberefore  tbat  it 
bas  been  altered  from  its  original  form  ;  ^^^i_,  emeth, 
signifies  "  firmness,  duration,  peace,  security,  fidelity, 
integrity,  trutb;"  to  tbis  triliteral,  ^l  'Jab,'  a  portion 
of  tbe  tetragrammaton  '^'1^1,  '  Jebovab,'  bas  been 
added,  and,  tbe  last  letter  baving  been  elided,  we  bave 
tbe  cognomen  as  it  stands.  Its  real  signification  is 
"  Jab  is  trutb,"  &c. 
Ammah,  or  i^lif,  Ummab,  "Motber"  (in  Assyrian),  and  in 
Josb  xix.  30 ;  in  Cbaldiiea  sbe  was  represented  witb 
a  cbild  in  ber  arms,  and  was  tbe  same  as  Islitar. 
Tbe  name  is  essentially  tbe  same  as  A))i ;  and  I 
would  note  in  passing  tbat  many  Welsb  and  some 
Scotcb  pronounce  (and  I  tbink  correctly  so)  woman 
as  if  it  were  written  ooman,  wbicb  certainly  gives  us 
reason  to  surmise  tbat  Ammon  and  ivoman  are  in 
some  way  connected  witb  eacli  otber.  Tbe  name 
assigned  to  tbe  motber,  as  read  by  Talbot  in  one  of 
tbe  Cuneiform  inscriptions,  is  Ri,  e.g.,  in  i^i  Ri 
ummu  hanit  =  "In  tbe  boly  name  of  Ei,  tbe  motber 
wbo  bore  me."^° 

i'-*  Talbot,  in   I'ruiisdctio/iS  of  the  Royal  tSucicti/  of  Literature,  2ncl  series, 
vol.  viii.,  pt.  2,  p.  "243. 


2B5 

Ammah,  i^'^^5  (2  Sam.  ii.  24).  It  is  very  difficult  to  dissociate 
this  name  from  the  preceding  one,  especially  when 
we  find  '-'the  hill  of  Ammah"  lying  "before  Giah." 
This  last  word  reminds  us  so  strongly  of  the  Greek 
y^,  yici,  and  yu'la,  and  of  the  words,  "when  I  was 
made  in  secret,  and  curiously  wrought  in  the  lower 
parts  of  the  earth  "  (Ps.  cxxxix.  15),  that  we  are 
driven  to  conclude  that  there  is  some  relation  between 
Ammah  and  Ge ;  and  we  may  infer  that  the  word 
^^^^  is  an  elided  form  of  ^^'^'>',  amiali  = '' S&h.  is  a 
mother."  In  this  conclusion  we  are  supported  by 
some  of  the  following  words.     (See  also  Adawah.) 

Ammiel,  "^K^'fy  (Numb.  xii.  12),  "Friend  of  Al."  Note  here 
that  "^9^,  amali,  '  friend,'  is  an  old  word  signifying 
'association'  and  'fellowship,'  'conjunction'  and 
'communion,'  and  it  seems  to  be  reproduced  in  the 
Latin  amo,  and  the  French  ami. 

Abimiel,  ^'^''^V  (Numl).  xiii.  12),  we  consider  to  be  an  altered 
form,  in  which  V  has  taken  the  place  of  ^,  and  that 
the  word  signifies  "  my  mother  is  EL"  As  it  stands, 
the  only  interpretation  feasible  is  '  my  people  God.' 

Ammihud,  'i-invpy  (2  Sam.  xiii.  37).  This  is  a  word  which 
has  been  translated  by  some,  "  splendid  people,"  by 
others,  "  one  of  the  people  of  Judah,"  and  by  another, 
"God  is  renown."  This  of  itself  sufficiently  shows 
that  the  cognomen  has  been  so  altered  as  to  render 
it  perfectly  unintelligible.  If,  however,  we  restore 
the  reading  to  "'■I'T'P^,  almihud,  we  get  the  significa- 
tion, "  my,"  or  "  the  mother  is  great,"  or  "  majestic," 
or  "  majesty."  We  see  a  similar  change  to  that 
which  we  recognise  here,  in  the  following  word. 

Amminadab,  ^^J'py  (Exod.  vi.  23),  "The  mother  is  noble ;'^ 
or  ^^^,  aimi,  '  My  mother ; '  ^Vr,  nadah,  '  gives  freely.' 

Ammishaddai,  ^'}^'^?V  (Numb.  i.  12).    This  word  being  spelled 


236 

Ammishaddai]  Avith  y,  and  not  Avith  N,  would  appear  to 
mean  "  conjoined  with,  or  kindred  to,  or  my  people, 
Sbaddai."  But  in  the  same  chapter  (Numbers  i.  6-12) 
we  meet  with  the  word  '  Zurishaddai ; '  and  there 
is  reason  to  think  that  the  two  names  may  have 
been  given  by  the  same  individual,  who  had,  when 
selecting  them,  a  definite  idea.  The  last  word  means 
'my  rock  (is)  Shaddai;'  the  rock  having  a  masculine 
meaning.  We  may  take  'Ammishaddai'  to  have  a 
feminine  signification,  and  to  denote  '  my  mother  (is) 
Shaddai;'  or  ''ON,  ami,  'my  mother;'  ™,  sliidah, 
'the  lady,'  or  '  my  mistress ; "°  or  ''^^,  shaddai,  'the 
most  powerful.'  If  this  deduction  be  correct,  then 
the  names  are  evidently  intended  to  indicate  the 
idea  which  was  once  entertained,  that  God  is  both 
the  father  and  the  mother  of  his  people. 

Ammizabad,  °i3?n3y  (i  Chron.  xxviii.  6).  Here  again  we  find 
that  ^'?y,  amii,  takes  the  place  of  ^^^,  aimi,,  or  ^^, 
aim,  and  occupies  a  position  similar  to  that  of  El 
and  Jab  in  Elzabad  and  Jozabad.  It  is  preposterous 
to  believe  that  ^y,  am,  "a  people,"  could  give  any 
parent  a  child,  or  that  a  priest  would  tolerate  a 
parallelism  between  El,  Jab,  and  a  '  nation.'  We 
are  driven  then  by  the  force  of  logic  to  conclude 
that  ''P^,  ami,  or  ^^,  am,  is  the  individual  referred 
to,  "the  Alma  Mater,"  "the  Celestial  Virgin,"  "  Sara 
the  princess,"  "the  Queen  of  Heaven,"  to  whom,  in 
later  times,  offerings  were  made  by  the  Jews,  though 
denounced  by  such  a  prophet  as  Jeremiah  (xliv.  17). 
The  cognomen  in  question  we  therefore  translate, 
"  The  mother  gave." 

Ammon,  1*""^^  (Gen.  xix.  38).  In  Egyptian,  Amun  and 
Amim-ra  ;    known    also    in    later   times   as   Jupiter 

2°  See  page  52,  note. 


237 

Ammon]  Amnion.  The  association  of  the  words,  signifying 
"mother"  and  "father,"  indicate  that  it  is  to  such 
conjunction  we  must  refer  creative  power.  With 
such  an  androgyne  element  the  Sun  was  associated 
by  ancient  mythologists.  Jupiter  was  himself  some- 
times represented  as  being  female ;  and  the  word 
Hermaphrodite  is  in  itself  a  union  between  Hermes 
and  Aphrodite,  the  male  and  female  creative  powers. 
We  may  fairly  conclude,  from  the  existence  of  names 
like  the  above,  that  there  was  at  one  time  in  Western 
as  there  was  in  Eastern  Asia,  a  strong  feud  between 
the  adorers  of  On  and  Am,  the  Lingacitas  and  the 
Yonijas,  and  that  they  were  at  length  partially  united 
under  Ammon,  as  they  were  elsewhere  under  Nebo 
or  the  Nabhi  of  Vishnu.-' 

There  are  many  variants  of  the  idea  conveyed  in 
the  word  Ammon ;  the  first  of  which  we  notice  is 
Moab,  which,  by  a  very  slight  transposition,  becomes 
Om  and  Ah.  Om,  or  Awn,  is  the  ordinary  form  under 
which  the  Almighty,  the  Queen  of  Heaven,  is  still 
reverenced  in  the  East,  as  the  following  anecdote  will 
show  : — One  of  my  brothers,  a  freemason,  in  reading 
certain  books  of  the  craft,  came  upon  the  word,  and, 
wishing  to  test  the  truth  of  what  he  read,  uttered 
this  word  as  Aum,  in  casual  conversation,  to  a  very 
high-caste  hindoo,  a  clerk  in  his  office  in  Bombay. 
The  man  was  at  once  so  awe-struck  that  he  scarcely 
could  speak,  and,  in  a  voice  almost  of  terror,  asked 

^  In  the  coiuse  of  iuvestigatmg  the  ceremouies  of  the  Hindoos,  aucl  in  attempt- 
ing to  elucidate  their  meaning,  it  will  be  found  necessary  to  di-aw  an  analogy 
between  them  and  most  of  the  Egyptians.  The  resemblance  is  very  striliiug,  they 
mutually  serve  to  explain  each  other.  When  the  Sepoys  who  acconiijanied  Lord 
Hutchinson  in  his  Egj'ptiau  expedition  saw  the  temple  at  Hadja  Silsili,  they  were 
very  indignant  with  the  natives  of  the  place  for  allowing  it  to  fall  into  decay,  con- 
ceiving it  to  be  the  Temple  of  theii'  own  God  Siva Osii-is  is  the  same 

as  Brrtlima  ;  Horus,  as  Vishnn  ;  Typhon,  as  Siva  ;  nud  Ibi.>s,  as  Parvati. 


238 

AbimonJ  where  my  brotlier  had  learned  that  word.  To  the 
Hindoo  it  was  that  incommunicable  name  of  the 
Almighty,  which  no  one  ventured  to  pronounce  except 
under  the  most  religious  solemnity.  And  here  let 
me  pause  to  remark  that  the  Jews  were  equally  reve- 
rent with  the  name  belonging  to  the  Most  High  ; 
and  that  the  Third  Commandment  was  very  literal 
in  its  signiiicatiou.^^  In  Thibet,  too,  where  a  worship 
very  nearly  identical  in  ceremony  and  doctrine  with 
that  of  the  Eonian  Papists  still  exists,  amongst  the 
Lamas,  the  name  of  Om  is  reverenced,  and  "  Om 
mani  pannee,"  and  "  Om  mani  padmi  houm,"  of  the 
Eastern  worshipper,  takes  the  place  of  the  "  Ave 
Maria,"  and  "Ave  Maria  purissima,"  of  the  Western 
devotee. 

Both  Ammon  and  Moab,  we  are  told  in  the 
Hebrew  myth,  were  the  offspring  of  a  father  with  his 
virgin  daughter,  just  as  Adonis  was  the  son  of  Cinyras 
by  his  daughter  Myrrha.  It  simply  is  a  gross  way 
of  saying  Ammon  and  Moab  are  a  coalescence  between 
ideal  creative  sexes,  i.  c,  that  "  The  High  Father  " 
and  "  The  Celestial  Virgin  "  were  one  and  the  same 
individual,  or  essence,  or  creator. 

Oiiani  is  another  variant ;  and  G.  Higgins  suggests 
the  idea  that  the  mystic  Niima  is  Amun  transposed. 
If  so,  his  name  would  be  found  to  be  doubly  mystical, 
as  his  surname  was  Pompilius,  i.  e.,  no/xTr^,  '  divine 
impulse  and  inspiration,'  and"HAioc,  'the  Sun.'  It 
is,  however,  more  probable  than  Numen,  a  deity,  had 
something  to  do  with  Numa,  the  king,  and  possibly 
both  may  come  from  ^^^,  Naam,  the  voice  of  God. 

The  original  Hebrew  form  of  the  first  syllable  of 
Anion,  was  probably   Diy,  which  signifies  'to  cover,' 

"-  See  JuJg.  xiii.  l-S,  "Why  askest  thou  thus  after  my  name,  seeijig  it  is  secret?" 


239 

Abimon]  'to  veil  round/  '  to  enwrap,'  all  of  which  metaphors 
are  api^licable  to  the  residence  of  the  infant  in  the 
maternal  womb.  As  illustrations  of  the  idea  beino- 
present  to  the  mind  of  some  writers,  we  may  quote, 
for  example,  "  Thou  hast  covered  me  in  my  mother's 
womb"  (Psalm  cxxxix.  13):  and  again,  "My  sub- 
stance was  not  hid  from  thee  when  I  was  made  in 
secret,  and  curiously  wrought  in  the  lowest  parts  of 
the  earth"  (Psalm  cxxxix.  16).  Again,  the  word 
signifies  'to  glow,'  'to  burn,'  'to  gape,'  '  to  thirst;  ' 
which  recals  the  verses — "There  are  three  things 
that  are  never  satisfied,  yea  four  things  say  not, 
It  is  enough :  the  grave,  and  the  barren  womb," 
&c.  (Prov.  XXX.  15,  16).  The  word  is  alHed  to  DX,  Dj; 
and  Dn,  and  ail  are  evidently  closely  connected  with 
that  idea  of  union  which  obtains  in  the  whole  process 
of  reproduction.  In  that  mysterious  work,  father  and 
mother  unite  as  one,  and  form  a  third,  who  is  united 
equally  to  both  its  parents ;  the  young  being  is 
united  to  the  mother  during  its  intra-uterine  life,  and 
to  her  breast  during  its  suckling  season.  It  is  the 
desire  of  union  between  the  sexes  which  induces 
families  to  dwell  together,  and  it  is  the  desire  to  keep 
up  unity  amongst  our  own  flocks  which  makes  men 
join  to  fight  fiercely  against  those  who  would  spoliate 
them. 

Amnon,  V^^^iS,  (2  Sam.  iii.  2),  is  said  to  mean  "faithful,"  but 
it  is  sometimes  written  Aminon,  I'^'P^^,  Avhich  may  be 
read  as  signifying  '  My  mother  the  Fish; '  an  etymology 
which  receives  support  by  Joshua  being  frequently 
designated  as  the  sou  of  the  Fish  (Nun). 

A.MOK,  pv^V  (Nehem.  xii.  7),  "  The  unfathomable,"  or  "  (he 
is)  incomprehensible." 

Amon,  W^,  was  an  Egyptian  God,  ram-headed,  bearing  in 


240 

Amon]  one  hand  the  crozier  or  crook,  similar  to  that  adopted 
by  bishops  of  the  Roman  Church,  and  in  the  other 
the  handled  cross  (crux  ansata),  emblem  of  the  two 
sexes. 

In  Hebrew,  Amon  means  "  an  artificer,"  and  I 
presume  that  the  word  is  applied  to  the  power  which 
makes  us  all.  The  crux  ansata,  and  the  two  sylla- 
bles am,  on,  indicate  an  union  of  the  sexes ;  and 
the  God  would  thus  be  the  same  as  Nebo,  under 
another  name.  Amon  was  a  name  borne  by  the  son 
of  Manasseh  (2  Kings  xx.  18),  wdio  was  even  more 
intensely  idolatrous  than  his  father  had  been.  !'?'>', 
anin,  also  signifies  "  firm,  strong."  It  is  very  pro- 
bable that  the  name  was  originally  written  Ammon, 
but  was  changed  by  the  redactors  of  the  present  text, 
so  as  to  prevent  the  appearance  that  one  of  their  own 
kings  was  no  better  than  a  heathen. 

Amoeite,  ^i'^^,,  (G-en.  xv.  16).  There  are  many  words  which 
come  from  the  Hebrew  i  D  «,  a,  m,  r,  viz.,  I'pN',  amar, 
aimer,  imer,  omcr,  emor.  There  are  also  liamor  and 
chamor.  The  meanings  of  these  imply  "  speaking," 
and  "  flowing."  "  Homer  "  would  thus,  if  his  name 
came  from  a  Phcenician  source,  signify  '  an  eloquent 
man,'  '  an  improvisatore,'  &c.  Another  meaning  is 
"  a  lamb,"  and  a  third  is  "  to  be  red,"  "  boiling  up," 
"  erecting  or  swelling  up."  Considering  the  nature 
of  the  other  ancient  names  adopted  in  Palestine,  I 
incline  to  believe  that  '  Emmor,'  '  Hamor,'  'Amor,' 
signified  the  Sun,  as  Mahadeva.  It  is  said  to  mean  a 
"  mountaineer  ;  "  if  so,  it  would  be  of  general,  rather 
than  of  restricted  use.  In  the  Pentateuch  we  meet 
with  the  expression,  "  The  Amorites  dwell  in  the 
mountains  "  (Numb.  xiii.  29),  which,  if  the  words 
have   the    signification    alleged,    would    mean    "the 


241 

Amorite]  mountaineers  dwell  in  the  mountains,"  which 
seems  too  absurd  for  us  to  attach  importance  to  it, 
and  hence  induces  us  to  prefer  the  etj-mon  suggested, 
rather  than  the  one  currently  received. 

We  are  also  told  that  the  son  of  Hamor,  or  Emmor, 
was  Shechem,  Q?^,  =  ^p^,  Shaham,  which  means  "he 
is  firm,  or  durable,"  or  "the  earnest  doer;"  and  his 
character  accords  with  the  idea  which  the  name  would 
imply,  for  he,  as  all  folks  then  aimed  to  be,  was 
impetuous  in  love. 

Amos,  ^^^-y,  (2  Kings  xix.  2),  is  said  to  mean  "a  burden  ;  " 
ri'^^',  cimotz.  I  cannot  help  beheviug  that  its  true 
signification  is  '  to  be  alert,'  '  firm,'  '  strong,'  '  active,' 
'nimble,'  from  Y^^,  and  equivalent  to  Amoz,  T'l^^', 
amotz,  and  that  it  has  reference  to  the  emblem  of 
the  Creator,  and  not  to  the  man. 

Amoz,  T'''^^*  (2  Kings  xix.  2),  "(He  is)  valiant  or  strong." 

Ameam,  ^^?y,  (Exod.  vi.  18).  We  have  in  this  word  another 
instance  of  Kabbinical  alteration,  and  the  substitution 
of  V  for  ^.  There  can  be  no  reasonable  doubt  that 
this  cognomen  is  derived  from  ^»>',  am,  and  '^■1"',  rum, 
■which  signify  "  The  Mother  on  High,"  or  "'  kindred 
to  the  High."  In  the  Scptuagint  the  word  is  written 
Amhram,  which  Avould  signify  '  the  Mother  the 
Creator.'  Coupling  with  this  the  strong  Assyrian 
element  in  the  early  Jewish  names,  I  conclude  that 
Amram  is  a  counterpart  of  Ahram,  i.  e.,  '  The 
Father  on  High,'  and  that  both  are  of  Mesopotamian 
origin. 

Amkaphel,  '??7?^',  (Gen.  xiv.  1-9),  w\as  a  king  of  Shinar  in 
the  time  of  Abraham,  and  if  we  assume  that  he 
flourished  at  the  time  which  the  writer  of  Genesis 
would  lead  us  to  suppose,  his  name  aftbrds  us  a 
strong  evidence  of  the  comparative  unchangeableness 

Q 


242 

Ameaphel]  of  language  in  the  East.  It  signifies  "the 
maternal  giant  Sun."  ^^,a)ii,  'mother;'  '^^'i,  rajihali , 
'giant;'  ?^,  cl,  God,  or  Sun,  the  Aleph,  as  usual, 
being  elided  before  the  Lamed,  to  obliterate  the  name 
of  the  Deity.  In  later  times  we  find  that  Eaphael 
is  the  name  of  an  angel  in  the  Babylonian  mytho- 
logy ;  and  the  ntime  Eaffaele  is  well  known  to 
moderns.  Fiirst  tells  us  that  Raphcl  was  the  Ara- 
mrean  Saturn.     (See  Raphael.) 

Amzi,  ''V'?^  (1  Chron.  vi.  46),  "  Jah  is  valiant,"  from  1''?^, 
amaz,  and  ^\,  the  He,  after  the  lod,  being  elided,  to 
obliterate  the  name  Jah  =  Jehovah.  It  may,  however, 
also  be  rendered  "  Jah  glistens  or  shines." 

Amae,  Arabic  for  "  man."  Compare  with  Amor  and  the 
present  Omar. 

Ami,   Assyrian  for  "water." 

Am,  Vedic,   "  To  be  hard,"  "  strong,"  "  powerful." 

Amb,  „        "  To  go,"  "to  sound." 

Amba  „        "A  mother." 

Ambhas,         ,/        "Water." 

Ambhoya,       „       "  The  Lotus  flower." 

Ambudhi,       „       "  The  ocean." 

Amh,  „        "  To    go,"    "  to    send,"    "  to  shine,"    "  to 

speak." 

Ammaea,         „        "  The  immortal  Gods." 

Amei,  "The  tops  of  high  mountains,"  or  "High  tops 
of  hills." 

Anab,  ^jy,  (Josh.  xi.  21).  This  is  simply  another  form  of 
3?y,  anah,  "He  is  thick,  or  round." 

Anah,  i^^y,  (Gren.  xxxvi.  20).  It  is  possible  that  this  name 
is  a  variant  of  Ami,  an  Assyrian  God  {vide  supra, 
pp.  G4,  77),  whose  name  is  associated  with  such  an 
idea,  as  to  lead  us  to  suppose  that  his  name  is 
connected    with    ^^'^,    '  he    is    low,     or    sunk ;  '    more 


243 

Anah]  2)vol)al)ly  the  word  is  derived  from  n:y^  auaJi,  '  he 
answers.' 

Anahaeath,  ^?n^^:  (Josh.  xix.  19).  This  word  cannot  be 
satisfactorily  explained  as  it  is  now  spelled ;  it  is 
probably  an  altered  form  of  ^'^\}  i^,  on  haraisli,  the 
n  being  used  instead  of  6' ,  as  rr  in  modern  Greek 
replace  the  harsh  cro-.  This  derivation  would  give 
us  the  signification  of  "  On  shines  or  glitters,  sprouts 
or  grows." 

Anaiah,  'i,^jy  (Nehem.  viii.  4),  "  Jah  hears,  or  answers." 

Anak,  P^i^,  or  pi^y  (Num.  xiii.  22).  It  is  difiicult  to  trace 
the  signification  of  this  word,  and  the  current  idea 
is  that  it  denotes  "  a  long  neck  or  collar."  If 
we  take  the  ordinary  spelling  of  the  Hebrew  as 
infallibly  correct,  we  shall  often  meet  with  similar 
difficulties.  Whenever,  therefore,  it  is  found  that 
the  usual  orthography  leads  to  apparent  absurdity, 
it  is  better  to  trust  to  the  ear  for  assistance.  Now 
Anak  is  spoken  of  in  connection  with  Arha,  or  Arva, 
and  Hebron;  and  these,  as  Ave  have  already  seen  (vide 
supra,  p.  89),  have  a  solar,  divine,  or  sexual  meaning. 
Mahadeva  was  the  great  Creator ;  he  was  0)i  or 
Ann;  and  the  sjdlable  ^^,  acJi,  which  is  equivalent 
to  Pt,  signifies  'brother  of,'  or  'like  to.'  Anak  would 
accordingly  mean  "  kindred  with,"  or  "  brother  to 
(the  creative)  On."     (See  Area.) 

Anam,  or  Onam,  ^}''^^,  "ability,"  "power"  (Gen.  xxxvi.  23, 
1  Chron.  ii.  26).     An  Edomite  and  Jewish  name. 

Anamim,  ^'9^y  (Gen.  x.  13).     "The  firm,  the  strong  ones." 

Annamelech,  "^'^^^.y  (2  Kings  xvii.  38).  One  of  the  gods 
imported  into  Samaria  by  the  Sepharvites.  No  such 
name  has  been  found  in  the  Cuneiform  inscriptions; 
and  as  the  Hebrew  word  without  points  is  written 
Anmelccli,  "H^^^V,  I  presume  that  the   name  signifies 


244 
Annamelech]  "An,  On,  or  Ann,  the  king."     (See  Adram- 

MELECH,  and  MOLECH.) 

Anani,  ''^^V.  (1  Chron.  iii.  24),  "Jali  protects,  or  covers,"  for 
■^T  l^^,  ancm  iah ;   or  possibly  "Ann  is  Jab." 

Annaniah,  or  Annanias,  ^V->K,  (Nehem.  iii.  23,  and  Acts  v.  1). 
This  word,  occurring  in  the  later  Jewish  history, 
tells  of  the  combination  of  Judaism  with  Chaldean 
mythology ;  for  we  have  here  "  Jah,"  the  chief  name 
of  Israel's  God,  joined  to  Anna,  Anu,  or  Anunit 
of  the  PhcBuicians  and  Babylonians. 

Anath,  n3_y  (Judg.  iii.  31),  "  Hearing,  or  answering." 

Anathoth,  Anathothijah,  ^'  ^''^^)%  "  The  club  of  Anna  or 
Anu  ;  "  io  e.,  nnin^  thothah,  or  tliothach,  '  a  club,'  and 
Anu.  It  appears  from  certain  coins,  a  copy  of  one  of 
which  I  find  in  Hislop's  Two  Bahylons,  that  a  club 
of  peculiar  form  was  one  of  the  emblems  of  Bel,  and 
of  his  associates  Anu  and  Hoa.  The  form  of  the 
club  cannot  fail  to  remind  any  one,  familiar  with  the 
ideas  prevalent  in  those  times,  of  Ashcalon,  the 
cluster  of  On ;  it  is  simply  a  fasclnum  cum  multis 
testibiis.  The  usual  explanation  of  the  word  is 
"  answers  to  prayers  "  !  ! 

Andrew,  'AvSpsaj.  A  word  of  Greek  origin,  =  'avS/seToj, 
"  manly." 

Anesh,  ^'^,^.,  "a  Man;"  oftener  used  as  ^''^,  isJi.  (a  man). 
Compare  Tnes,  On^simus,  Onesiphorus. 

Angels,  ^''?^/'!?.  To  treat  this  word  as  it  deserves  would 
require  a  small  volume.  We  should  have  to  trace  the 
idea  of  "messengers"  from  the  Almighty,  through- 
out the  sacred  Scriptures  and  profane  writings  —  to 
show  the  origin  of  the  belief  in  such  beings  —  the 
time  and  place  where  it  first  obtained —  the  gradual 
development  of  the  dogma,  and  its  analogies  in  other 
creeds  or  nations  ;    and   we   should  have  to  sum  up 


245 

Angels]  by  pointing  out  the  deductions  to  be  drawn  from 
the  historical  sketch. 

As  we  cannot  afford  space  for  all  this,  the  reader 
must  be  content  with  a  summary  of  the  deductions 
which  w^e  have  ourselves  drawn,  during  the  course  of 
our  reading  —  (1)  The  idea  of  the  Hebrews  as  to  the 
existence  and  nature  of  Angels  does  not  differ  from 
that  held  by  the  Greeks  and  Romans  respecting  the 
gods  Mercury,  Cupid,  Hymen,  and  other  minor 
deities  ;  and  just  as  Homer  and  others  represent  the 
gods  as  eating,  drinking,  &c.,  so  the  Psalmist 
represents  the  angels  as  living  upon  manna,  the  food 
of  the  Deities  =  nectar,  Ps.  Ixxviii.  24,  25,  whilst  the 
writer  of  Genesis  regales  his  angels  with  veal,  butter, 
milk,  and  bread,  Gen.  xviii.  5-8.  (2)  It  is  doubtful 
whether  the  notion  of  Angels  was  in  existence 
amongst  the  Jews  prior  to  their  intercourse  with  the 
Babylonians  ;  it  is  certain  that  none  are  mentioned 
by  name.  (3)  It  is  certain  that  the  Chaldreans  before 
the  time  of  Nebuchadnezzar  had  framed  a  scheme 
of  angelic  interference.  (4)  It  is  equally  certain 
that  the  Jews,  after  their  residence  in  the  capital  of 
Nebuchadnezzar,  knoAv,  or  at  any  rate  wrote,  more 
of  Angels  than  they  ever  did  before.  (5)  It  is  equally 
certain  that  the  early  Christian  writers  adopted  the 
Babylonian  ideas,  and  developed  them  still  farther. 
(6)  And,  as  a  result,  the  modern  heaven  is  peopled 
with  a  greater  number  of  '  demigods '  or  '  intelli- 
gences '  than  were  laiown  in  Greece  and  Eome."'' 

The  etymology  of  the  names  of  the  principal 
Angels  recognised  by  the  later  Jews  of  itself  tells 
a  tale.     Jah,  or  Jehovah,  was   the  name  of  Judah's 

23  See    Coheleth,  by  C.   D.   Ginslurg,   LL.D.,   pp.   3-l0-3i4,   528.      Loudon, 
Longmans,  186  L 


246 

Angels]  God.  El  was  the  ntime  which  Jah  superseded  ; 
and  El  was  the  title  given  to  the  supreme  Lord  in 
Babylon,  Avhich  ultimately  replaced  Jah,  or  Jehovah, 
and  all  the  Archangels  are  called  after  him;  e.g., 
Michac/,  Eaphae?,  Gahviel,  UrieZ,  PhanieZ,  RagueZ, 
and  Sarakie?..  These  are  all  messengers  of  El. 
There  are  no  messengers  who  have  taken  the  name 
of  Jah  in  any  form. 

Some  of  the  ancient  Jews  seem  to  have  been 
aware  that  the  introduction  of  the  doctrine  of  Angels 
and  Spirits  took  place  in  the  modern  times  of  their 
history,  for  we  find  that  the  Sadducees  denied  the 
existence  of  both  one  and  the  other,  and  accounted 
in  a  very  prosaic  way  for  utterances  which  the 
Pharisees  thought  fit  to  attribute  to  some  angelic  or 
celestial  dictation  (Acts  xxiii.  9).  Like  the  Saddu- 
cees of  old,  the  physician  of  to-day  sees  in  a  lunatic 
the  existence  of  a  diseased  brain  rather  than  the 
presence  of  a  devil,  and  cures  him  by  attention  to 
the  body  rather  than  by  appeals  to  the  spirit. 

It  is  difficult  to  find  out  the  basis  upon  which 
the  current  ideas  respecting  the  fallen  angels  have 
been  founded,  unless  it  be  in  the  Babylonian  legends 
with  which  the  Jews  became  familiar  during  their 
residence  in  the  laud  of  the  Chaldees,  and  in  the 
development  which  those  doctrines  farther  received 
from  the  residence  of  some  of  their  principal  men  at 
the  Persian  court. 

The  nature  of  the  Chaldpean  doctrines  we  may 
learn,  to  some  extent,  from  a  perusal  of  the  inscrip- 
tions found  on  certain  Babylonian  bowls,  which 
have  been  exhumed  in  recent  researches,  and  whose 
translations  are  to  be  found,  with  the  fac-similes 
of  the  originals,  in  Layard's  Nineveh  and  Bahylon, 


247 

AngelsJ  pp.  512-523.  After  their  residence  in  that  locality, 
the  Jews  not  only  affected  to  know  the  names  of  all 
the  good  angels,  but  the  names  of  the  bad,  and  to 
know  everything  which  had  passed  in  Heaven  before 
the  creation  of  man.  If  they  received  the  knowdedge 
through  the  Chaldaeans;  and  if,  after  they  adopted  the 
belief,  we  must  consider  their  reception  of  it  as 
the  result  of  a  Divine  interference,  or  as  an  indirect 
revelation  ;  it  is  clear  that  we  must  consider  the 
Babylonian  priests  to  have  been  more  favoured  by 
the  Almighty,  than  were  the  "  chosen  race."  If,  on 
the  other  hand,  we,  with  the  Sadducees,  or  Con- 
servative party  in  the  time  of  our  Saviour,  decline  to 
give  credence  to  the  modern  Jewish  notions,  because 
they  come  entirely  from  a  heathen  source  —  from 
which  we  must  remember  that  Abram,  the  father  of 
the  faithful,  sprang — we  cease  to  give  that  unreason- 
ing reverence  which  we  have  been  accustomed  to 
render  to  the  writers  of  the  New  Testament. 

The  Sadducees,  in  the  age  referred  to,  adhered 
strongly  to  the  writings  of  Moses  and  of  the  prophets, 
and,  finding  no  angels  named  there,  refused  to 
believe  in  those  influences  to  which  such  names 
as  Eaphael,  Asmodeus,  &c.,  had  been  given.  To 
them  the  idea  that  there  were  angelic  spirits,  who 
were  known  by  their  names  to  mortals,  was  com- 
paratively of  modern  growth.  Hence  they  refused  to 
receive  it,  much  in  the  same  way  as  the  Puseyites  of 
to-day  decline  to  entertain  certain  doctrines  of  the 
Puritans.  We,  on  the  contrary,  who  believe  that 
time  is  a  means  of  proving  the  truth  of  any  dogma, 
implicitly  believe  the  statements,  that  there  are 
angels  who,  though  once  upright,  are  now  prostrate 
and  imprisoned,  but  nevertheless  go  about  as  roaring 


248 

Angels]  lions,  seeking  whom  they  may  devour  ;  and  that 
the  cognomens  of  all  these  are  as  certainly  known 
hy  men,  as  are  their  forms. 

Putting  aside  all  the  iDoetic  imagery  of  Milton,  we 
have  no  evidence  whatever  on  which  to  sustain  our 
current  notions  ahout  the  fallen  angels,  beyond  the 
very  apocryphal  book  of  Jude,  which  tells  us,  ver.  6, 
that  "  the  angels  which  kept  not  their  first  estate,  but 
left  their  own  habitation,  are  reserved  in  everlasting 
chains  under  darkness,  unto  the  judgment  of  the 
great  day."  Of  the  value  of  this  testimony,  persons 
will  judge  for  themselves ;  and  there  are  few  who  will 
believe  that  the  testimony  of  a  man  is  inspired,  when 
he  quotes  from  the  book  of  Enoch,  "  the  seventh  from 
Adam."  But  even  Avere  his  testimony  true,  it  is  clear 
that  an  imprisoned  angel  cannot  be  the  active  devil, 
the  prince  of  the  power  of  the  air.  The  only  other 
scrap  of  evidence  on  which  the  superstructure  is  built, 
is  the  use  of  the  Avord  Abaddon,  Rev.  ix.  11,  to  which 
we  have  already  referred.  This  meagre  evidence 
being  wholly  inadequate  to  support  the  assevera- 
tions, that  the  devil  was  once  an  angel  of  light, 
that  he  fought  with  the  Almighty,  that  he  was 
conquered,  that  he  was  sent  to  hell,  that  he  comes 
out  daily  to  try  and  vex  his  original  master,  and 
yet  is  kept  in  chains  under  darkness  ;  we  naturally 
ask  ourselves  whence  we  have  imbibed  that  faith, 
which  is  by  many  guarded  as  "  the  apple  of  the 
eye."  We  can  find  no  traces  of  it  prior  to  the 
Christian  era,  except  in  such  individuals  as  Ahri- 
man,  Typhon,  and  Chimera ;  but  after  the  short 
period  of  pure  Christianity  had  passed  away,  we  find 
abundant  evidence  of  human  imagination  running 
riot    in    describing    hell    and    the    devil,    and    the 


249 

Angels]  eloquence  or  astuteness  of  preachers  showed  itself 
in  the  description  of  that  place  to  which  all  who 
differed  from  them  in  belief  were  to  be  consigned. 

Those  who  credited  the  teacher,  necessarily  im- 
bibed the  lessons  taught,  and  thus  in  the  course  of 
time  each  Minister  of  rehgion  has  himself  learned  to 
believe,  and  determines  to  teach  others,  as  gospel 
truth,  a  series  of  fond  fables,  which  have  no  more 
solid  ground  than  the  saying  that  the  moon  is  made 
of  cheese,  because  it  is  in  the  milky  way.  There  are 
some  who  always  feel  implicit  confidence  in  the  truth 
of  any  assertion  which  has  been  held  uninterruptedly 
for  one  or  two  thousand  years.  Such  resemble 
those  who  punished  Galileo  for  asserting  that  the  sun 
did  not  move  around  the  earth.  With  them  we  have 
no  sympathy.  Instead  of  pinning  our  faith  upon  the 
wisdom  of  the  ancients,  we  prefer  to  adhere  to  the 
thoughtfulness  of  the  moderns,  who  refuse  to  believe 
that  Heaven  is  a  locality  where  a  king  or  queen 
reigns,  surrounded  by  such  ministers  as  are  to  be 
found  at  London,  Paris,  or  Berlin  ;  and  that  Hell  is 
to  Heaven  what  England  was  to  France  during  the 
last  century.  We  cannot  understand  literally  that 
there  is  now,  or  ever  was,  "  war  in  heaven  "  (Rev. 
xii.  7) ;  and  we  would  as  mercilessly  reject  the 
testimony  of  the  man  who  affirms  that  he  knows 
all  about  it,  as  we  do  the  stories  told  by  the  Greeks 
of  the  wars  between  Jupiter  and  the  Titans.  We 
regard  with  the  same  feeling  the  man  who  believed 
that  Jupiter  dethroned  his  father  Saturn,  and  him 
who  believes  literally  the  statement  that  God  had 
a  fight  with  the  devil,  and,  having  beaten  him, 
chained  him  up. 

The  natural  answer  to  the  doubt  which  we  have 


250 

Angels]  expressed  whether  we  are  to  receive  Chalclfean  fan- 
cies for  sacred  truth  is,  that  our  Saviour  often  spoke 
with  evil  spirits,  and  that  St.  Paul  says  (Eph.  vi.  12), 
"  we  wrestle  not  against  flesh  and  blood,  but  against 
principalities,  against  powers,  against  the  rulers  of 
the  darkness  of  this  world,  against  wicked  spirits  in 
heavenly  things  ;  "  and  that  Isaiah,  who  wrote  prior 
to  the  time  of  the  captivity,  says  (xiv.  12),  "  How  art 
thou  fallen  from  heaven,  0  Lucifer,  son  of  the 
morning ;  "  to  which  may  be  added  the  obscure  verse 
in  1  Pet.  iii.  19,  20,  "  By  which  also  He  went  and 
preached  unto  the  spirits  in  prison  ;  which  sometime 
were  disobedient,"  &c.  But  if  we  grant  all  these 
points,  they  do  not  serve  in  any  way  to  connect  the 
devil  with  the  fallen  angels ;  on  the  other  hand,  the 
episode  mentioned  in  Job  i.  6-12  and  ii.  1-7,  would 
lead  us  to  the  opposite  conclusion,  that  he  was  at 
large. 

The  statements  made  in  the  New  Testament 
respecting  Angels,  Spirits,  Thrones,  PrincipaHties, 
Powers,  have  naturally  great  weight  with  us  :  but  it 
will  not  suffice  to  the  philosophic  inquirer  to  assume, 
in  the  first  place,  that  every  thing  which  we  read  in 
the  gospel  and  epistles  are  to  the  letter  infallibly  true, 
and  then  to  use  the  assumption  as  incontrovertible 
argument.  For,  though  the  Apostles  were  holy  men, 
neither  they,  their  words,  their  writings  nor  their  actions 
were  indisputably  divine.  St.  Peter  was  reproved  by 
St.  Paul,  for  halting  between  Judaism  and  Christianity; 
and  if  we  credit  the  account  given  in  Mark  xi.  13,  we 
must  conclude  that  the  knowledge  possessed  by  their 
master  and  ours,  even  upon  matters  of  common  occur- 
rence, was  not  so  perfect  as  we  are  apt  to  assume ; 
since  from  the  passage  in  question,  it  is  clear,  first, 


261 

Angelsj  that  He  did  not  know  the  time  of  figs,  secondly,  that 
He  could  not  tell  till  He  came  to  look  at  it  closely  that 
the  tree  did  not  bear  the  fruit  He  sought.  The  son  of 
God  was  also  the  son  of  man,  and  as  a  man  He  gained 
human  knowledge  by  ''hearing  and  asking  questions," 
(Luke  ii.  40,  46,  52),  and  by  close  observation.  He 
spoke  too  the  current  language,  and  adopted  many 
of  the  current  opinions  of  the  day.  To  cast  out 
devils  was  then  a  familiar  expression,  to  intimate 
the  cure  of  lunacy;  and,  though  we  regard  all  our 
Saviour's  words  with  due  reverence,  we  cannot 
consider  them  as  intended  to  convey  any  distinct 
information  respecting  the  spiritual  Avorld.  (See 
Demon,  Devil,  &c.) 

Anna,  is  one  of  the  names  borne  by  the  Tyrian  or  Cartha- 
ginian Dido,  and  still  a  favourite  one  amongst 
ourselves.  We  have  already  referred  to  its  probable 
signification  (pp.  81-84),  and  the  association  of  the 
name  with  the  Baal  of  the  Phoenicians ;  and  it  is  to 
be  found  in  the  modern  words  Annabel,  and  Anna- 
bella.  The  word  Anna,  so  far  as  I  can  find,  was 
more  popular,  in  one  form  or  another,  amongst  the 
Hebrews  and  Phoenicians  than  amongst  the  Greeks 
and  Eomans.  In  the  first  we  have  Annas,  Ananias, 
Anaui,  Isanna,  Susanna,  Susianna,  &c.  Amongst 
the  second  we  have  Hanno  and  Hannibal ;  and  it  is 
mentioned  by  Miss  Youge,  in  her  History  of  Chris- 
tian Names,  that  Hannibal  is  a  favourite  name  in  the 
county  of  Cornwall.  If  we  refer  to  the  Geographical 
Index,  we  find  that  the  word  has  been  extensively 
adopted  for  places,  as  well  as  for  persons.  We  have 
Annahevg  in  Austria,  Saxony,  and  Silesia ;  Anna 
Cariga,^ljin«  Carty,  and  Annach.  in  Ireland;  Annack 
Water  in   Scotland ;    Anna  Clay,  Annacotty,  Anna- 


252 

Anna]  clorn,  Annagassan,  Annagh,  Annaheg,  Annamore, 
Annahill,  all  in  Ireland;  the  number  of  Annaghs 
being  eight.  There  is  Annak  in  Egypt;  and,  again 
to  return  to  Ireland  —  so  strongly  marked,  both  in 
language  and  antiquities,  by  Phoenician  evidences  — 
we  have  Annakisha,  Annalee,  Annalong,  Annamoe, 
Annamoj.  In  Scotland  we  have  Annan,  Annat ; 
and  in  Indian  parts  we  have  Annatom,  AnnaYavam, 
^«?iawutty,  Anncmtagavhi. 

Anthropomoephism.  When  a  Christian  hears  of  any  people 
or  nation  reverencing  Gods  whom  their  own  hands 
have  made,  his  first  impulse  is  to  consider  them 
as  "  poor  benighted  heathen,"  to  think  of  them 
with  contempt,  and  to  speak  of  them  with  pity. 
Eemembering  the  forty-fourth  chapter  of  Isaiah, 
where  the  makers  of  graven  images  are  denounced 
in  eloquent  terms  by  the  Prophet,  he  is  prepared 
to  execrate  all  those  in  whose  worship  any  likeness  of 
the  human  form  holds  a  place.  Greeks  and  Komans, 
Papists  and  Hindoos,  Assyrians  and  Egyptians,  are 
all  alike  anathematised,  because  in  their  temples 
are  to  be  found  statues,  of  elegant  or  grotesque 
forms,  '  fashioned  by  art  and  man's  device.'  With 
sturdy  iconoclastic  views,  like  those  which  inspired 
John  Knox,  he  sees  in  the  image  the  personi- 
fication of  devilry,  and  associates  with  it  every 
evil  thing.  In  this  estimate  of  those  who  used 
'  idols,'  as  they  are  called,  he  is  fortified  by  the 
clergy,  whose  propensity  to  paint  in  the  blackest 
colours  all  whose  religious  faith  and  practice  difier 
from  their  own  has  been  conspicuous,  from  the 
earliest  times  to  our  own.  Those  who  leave  their 
classic  studies  behind  them  when  they  leave  school 
have  no  means  of  correcting  these  impressions,  but 


253 

Anthropomoephism]  those  whose  reading  extends  over  a 
larger  surface  know  full  well  that  the  use  of  symhols, 
which  can  be  seen,  is  not  incompatible  with  a  life 
of  purity,  and  a  piety  and  reverence  for  the  great 
Creatoi',  in  every  respect  equal,  and  in  some  respects 
superior,  to  that  which  obtains  in  Great  Britain  ;  a 
subject  to  which  we  shall  refer  at  length  in  our 
second  volume. 

If  we  proceed  to  analyse  the  reason  why  we  so 
strongly  object  to  a  graven  image,  it  is  found  to 
consist  mainly  in  the  idea  enunciated  by  Isaiah, 
viz.,  that  it  is  absurd  to  present  the  Almighty  to  the 
senses  under  the  gross  figure  of  man,  w^oman,  or 
any  mundane  being  which  a  human  creature  has 
himself  conceived.  But  what,  we  may  ask,  is  the  real 
difference  between  pourtraying  the  features  of  the 
Almighty  in  a  visible  or  tangible  form,  and  depicting 
them  in  words  which  appeal  to  the  ear  alone  ?  The 
word  which  stands  at  the  head  of  this  article  is 
defined  to  signify  "  the  representation  of  the  Deity 
under  a  human  form,  or  with  human  attributes  and 
affections." 

Now  a  representation  like  this  may  be  effected 
by  the  sculptor,  the  painter,  or  the  writer ;  the  first 
designs  with  the  chisel,  the  second  with  the  brush, 
and  the  third  with  the  pen  ;  and  all  are  equally 
anthropomorphists,  who  describe  Him  that  fills  all 
space,  as  having  the  parts  of  a  man.  If  a  prophet 
chooses  to  depict  the  God  who  sends  him  as  having 
a  head,  a  nose,  cars,  eyes,  hands,  &c.,  he  cannot 
blame  an  artist  for  attempting  to  realise  his  de- 
scription. We  cannot  ourselves  impugn  a  man  who 
describes  a  vision  which  he  has  seen,  for  attempt- 
ing to  figure  it  on  canvas  ;    but   we  can,  when  we 


254 

Anthropomobphism]  see  it  ponrtvc\yecl,  demonstrate  to  our- 
selves how  completely  tlie  appearance  was  of  terrestrial 
rather  than  of  celestial  origin.  As  there  is,  strictly 
speaking,  no  difference  between  the  man  who  is  a 
word-painter,  and  the  man  who  embodies  in  stone 
ideas  which  the  other  presents,  so  there  is  no 
essential  distinction  between  an  artist  and  an  orator 
anthropomorphist. 

There  is,  however,  often  a  strong  antagonism 
between  the  two,  for  the  one  who  loves  to  revel  in 
poetic  imagery  is  disgusted  at  seeing  his  ideas  reduced 
to  vulgar  and  ocular  prose.  Hence  the  theologian,  who 
indulges  in  rhetorical  figments,  pursues  with  hatred 
those  who  endeavour  to  understand  his  words,  and  give 
to  the  eye  what  he  intends  solely  for  the  ear.  Many 
of  the  Jewish  Rabbis  have  been  quite  conscious  of  this, 
and  have  done  much  to  alter  in  the  sacred  Scrip- 
tures all  those  texts  which  describe  the  Almighty 
as  a  man.  Notwithstanding  all  their  care,  however, 
our  Bible  abounds  in  anthropomorphisms,  and  its 
writings  teach  us  to  regard  the  Almighty  as  a  man, 
as  completely  as  did  the  chisel  of  Phidias,  and 
the  brush  of  Apelles. 

In  G-en.  i.  26,  God  is  represented  as  talking 
either  to  himself  or  to  others.  In  Gen.  ii.,  he  is 
represented  as  having  been  fatigued  with  six  days' 
labour,  and  requiring  rest  and  refreshment  (Exod. 
xxxi.  17)  ;  after  this  he  is  said  to  have  planted  a 
garden.  In  Gen.  iii.  we  find  that  he  suffers  from 
heat,  and  only  walks  in  the  garden  in  the  cool  of  the 
day ;  and  that  he  wants  companionship,  and  calls  for 
Adam.  He  is  then  pourtrayed  as  acquiring  informa- 
tion by  viva  voce  examination,  and,  after  having 
obtained  it,  he  treats  his  old  companions  as  a  father 


255 

ANTHROPOi\roRPniSM]  would  bis  iiatiglity  family.  Now  let  me 
appeal  to  any  of  my  readers,  and  ask  whether  he 
could  or  would  tolerate  a  picture  representing  any 
one  of  these  scenes.  Could  he  endure  to  see  a  com- 
position showing  God  resting,  and  being  refreshed 
thereby?  or  God  walking  in  the  garden  in  the  cool 
of  the  day  ?  or  God  talking  to  himself,  or  to  his 
equals,  in  the  words,  "Behold  the  man  is  become  as 
one  of  us  "  ?  (Gen.  iii.  22.)  I  cannot  conceive  a 
sensible  being  who  would  bear  the  sight  of  a  painting 
or  sculpture  of  such  a  group ;  and  yet  we  find  ortho- 
dox divines  of  the  present  day,  leaders  in  the  national 
church,  sturdy  standard-bearers  of  the  Christian  faith, 
and  even  some  who  pretend  to  the  name  of  profound 
scholars,  asserting  that  the  word-painting  in  the 
Bible  is  of  divine  origin,  and  the  account  literally 
and  strictly  true. 

When  we  examine  still  farther  into  the  subject, 
we  shall  find  that  our  Scriptures  are  as  full  of 
anthropomorphisms  as  any  heathen  temple  was  of 
chiselled  gods,  or  any  Papist  cathedral  is  of  painted 
ones.  Take,  for  example,  the  account  which  we 
have  in  Job  i.,  where  God  is  represented  as  holding 
a  sort  of  court,  wherein  Satan  is  present,  who  twits 
Him  with  entertaining  a  belief  in  the  real  goodness 
of  a  man.  What  artist  dare  depict  the  idea  thus 
grossly  presented  to  our  minds,  so  that  we  should  see 
what  our  ear  tolerated  ;  and  complete  the  pair  by 
sketching  the  parellel  scene  brought  before  us  in 
1  Kings  xxii.  19-22,  wherein  God  is  represented 
as  sitting  on  a  throne,  surrounded  on  His  right 
and  left  hand  with  the  host  of  heaven,  yet  puzzled 
how  to  accomplish  a  certain  thing  on  earth,  and 
finally  availing  Himself  of  a  lying  spirit,  &c.? 


256 

Antheopomorphism]  Now  the  Proi:)het  tells  ns  that  he  saw 
all  these  things,  and  what  a  man  sees  with  his  eyes, 
his  hands,  if  they  be  skilful,  can  pourtray.  But  if 
Micaiah,  the  son  of  Imlah,  had  depicted  the  scene  on 
canvas,  and  had  left  a  copy  thereof  to  us,  should  we 
have  had  any  scruple  in  assigning  a  human  origin  to 
the  vision  :  and  if  a  modern  artist  were  to  show  the 
true  reflection  of  the  meaning  of  any  word-painting, 
should  we  not  be  equally  aghast  at  what  we  have  been 
taught  to  believe  as  inspired  truth  ? 

Let  us,  in  the  next  place,  proceed  to  examine 
another  picture  (Mai.  iii.  IG),  in  which  God  is 
described  as  having  a  memory  as  weak  as  that  of 
mortal  man,  and  requiring  "a  book  of  remembrance," 
in  which  should  be  inscribed  before  His  face  the 
names  of  those  who  feared  Him ;  and  choose  for  a 
companion  painting  a  view  (Eev.  xx.  12),  wherein 
is  presented  to  our  mind's  eye  a  scene  similar  to 
that  which  occurs  when  a  large  school  breaks  up, 
and  the  good  marks  or  the  bad  ones  of  each  boy  are 
counted  up.  We  read  of  a  throne,  and  some  one  sitting 
on  it,  who  had  a  face,  who  kept  books,  examined 
them,  and  judged  according  to  what  Avas  written 
therein,  not  according  to  his  own  memory.  Now 
John  said  that  he  saw  these  things  ;  and  if  he  saw 
them,  and  tells  us  so,  there  is  no  reason  why  we 
should  not  paint  them.  Yet  who  would  tolerate  a 
picture  in  which  the  Almighty  is  represented  as  an 
individual  consulting  his  day-book  and  ledger? 

The  answer  made  by  all  varieties  of  authropo- 
morphists  is,  that  the  Almighty,  being  so  much 
above  human  comprehension,  can  only  make  Himself 
known  to  us  by  using  words  and  ideas  which  are 
familiar   to    man ;    and   that    expressions    similar   to 


257 

Anthropomorphism]  those  we  have  referred  to  tire  conven- 
tional only,  or  metaphorical.  A  few  minutes'  con- 
sideration, however,  will  show  the  weakness  of  this 
repl}'.  It  assumes,  in  the  first  place,  that  man  is  a 
judge  of  the  power  of  the  Almiglit}^,  and  can  safely 
affirm  that  a  description  of  Himself  cannot  be  given  by 
Him  to  man,  except  in  certain  words ;  an  idea,  the 
blasphemy  of  which  every  thoughtful  mind  must  recog- 
nise. It  assumes,  in  the  second  place,  that  prophets 
like  Micaiah  and  Malachi,  and  an  apostle  like  St.  John, 
either  did  deliberately  tell  falsehoods,  and  said  they 
saw  things  which  they  did  not  really  behold,  or  that 
they  saw  visions  similar  to  those  which  present  them- 
selves to  lunatics.  In  neither  of  these  cases  can  a 
real  inspiration  from  the  Almighty  be  credited. 

The  weakness  of  the  reply  is  farther  recognised  by 
the  rejoinder,  that  it  is  much  more  probable  that  man 
would  be  unable  to  describe  to  his  fellow-mortals  the 
nature  of  the  G-od  who  made  them  all,  except  by 
using  human  words  and  ideas,  than  that  God  should 
be  so  impotent.  There  is  no  blasphemy  in  the 
statement  that  the  power  of  man  is  limited ;  and 
it  is  therefore  far  more  safe  to  ascribe  the  faults 
of  anthropomorphism  to  defective  power  in  the  so- 
called  "prophet,"  or  "messenger  of  God,"  than 
to  attribute  want  of  skill  to  the  Almighty.  When- 
ever, therefore,  a  man  declares  himself  to  be  on 
earth  the  accredited  agent  of  the  Creator  on  high, 
we  must  judge  of  the  value  of  his  credentials  by 
the  description  he  gives  of  the  donor  of  them ; 
and  when  all  his  sketches  are  anthropomorphic,  we 
shall  feel  disposed  to  distrust  him,  as  completely  as 
we  should  disbelieve  a  man,  who,  calling  himself 
ambassador   plenipotentiary  from   China   to   Britain, 


258 

Anthropomorphism]   brings  credentials  written  in  English, 
and  only  speaks  our  mother  tongue. 

When  once  the  good  sense  of  an  inquirer  begins 
full}'  to  appreciate  the  significance  of  anthropo- 
morphism, he  naturally  investigates  the  motives 
which  have  given  it  so  very  prominent  a  place 
in  the  sacred  writings  and  utterances  of  all  nations. 
These  he  readily  finds  in  the  exigencies  of  the 
priesthood.  Without  the  fiction  that  the  Almighty 
heard  and  spoke  in  reply  to  a  special  class  only, 
the  hierarchy  could  not  exist.  They  feign  therefore 
to  have  divine  powers,  a  pretension  readily  conceded 
by  those  who  are  unable  or  unwilling  to  think  for 
themselves.  By  this  division  of  labour,  the  ecclesi- 
astic becomes  as  implicitly  trusted  as  the  lawyer 
and  the  physician.  But  as  there  is  in  all  edu- 
cated men  a  propensity  to  search  out  the  foundation 
of  the  claim  to  superiority  which  is  advanced  by 
professional  men  generally,  so  there  is  in  some 
a  strong  determination  to  examine  the  claims  of 
those  who  assume  the  power  to  dictate  to  the 
Almighty  what  He  is  to  do  with  mortals,  when 
they  become  immortal. 

As  an  Englishman  is  permitted  to  select  the 
''denomination"  which  he  joins,  and  to  accept  or 
reject,  at  the  present  time,  the  words  of  any  one 
who  declares  himself  to  be  a  messenger  from  God ; 
so  he  is  equally  justified  in  inquiring  into  the 
credentials  of  those  who  lived  in  days  gone  by. 
Should  he  then  find  them  to  be  human  beings,  who, 
though  professing  to  be  ambassadors  plenipotentiary 
from  heaven,  can  only  talk  the  language  of  earth, 
he  will  then  as  certainly  distrust  them  as  he  would 
"  a  medium  "  who  brought   a  message  to  him  from 


259 

Antheopomoephisim]  Homer,  composed  and  written  in  modern 
English,  find  speaking  of  the  Electric  Telegraph, 

Guided  by  the  principle  of  impartial  sifting  of 
evidence,  and  taking  Anthropomorphism  as  a  text, 
and  dividing  the  parts  of  man  as  conveniently  as  we 
can,  we  shall  find  the  following  evidences  of  human 
invention  in  the  sacred  Scriptures. 

A  head  is  attributed  to  the  Almighty,  Ps.  Ix.  7, 
and  cviii.  8  ;  c.  r/.,  "  Ephraim  is  the  strength  of  my 
head ; "  and  in  the  same  passage  we  are  told  that 
God  has  '  a  washpot '  and  wears  '  a  shoe.'  In 
Isaiah  lix.  17,  the  head  is  associated  with  a  helmet, 
and  in  the  same  part  we  read  of  a  breastplate, 
garments,  and  a  cloak,  God  throughout  all  the 
passage  being  described  as  a  '  man  of  war '  (comp. 
Exod.  XV.  3).  AYe  find  too  that  the  Lord  saw,  and 
was  displeased,  that  no  man  came  forward,  and  so 
He  bared  His  OAvn  arm,  and  became  furious  as  a 
conqueror.  Is.  Ixiii.  G.  In  Eev.  xix.  12,  the  head 
is  associated  with  many  crowns,  Avith  fiery  eyes, 
bloody  clothes,  and  a  written  name  which  none  but 
He  could  decipher. 

Nostrils,  nose,  &c.,  are  attributed  to  the  Almighty 
by  David,  Psalm  xviii.  8,  xxii.  9,  "  There  went  up 
a  smoke  out  of  His  nostrils,  and  fire  went  out  of 
His  mouth,  which  kindled  coals."  "  He  rode  upon 
a  cherub,"  &c.  They  have  too  a  blasting  breath, 
c.  f/.,  "  the  blast  of  the  breath  of  His  nostrils." 
2  Sam.  xxii.  16,  Ps.  xviii.  15 ;  "  by  the  blast  of 
God  they  perish,  by  the  breath  of  His  nostrils  are 
they  consumed,"  Job  iv.  9.  Compare  this  with  the 
description  of  Leviathan,  Job  xli.  1-34.  In  Isaiah 
Ixv.  5,  we  find  that  His  nose  is  affected  as  a  man's 
would    be    by    the   smoke   from   fire,    whenever   He 


260 

Anthropomorphism]  finds  any  one  who  considers  himself 
holier  than  his  neighbours,  and  who  sacrifices  in 
gardens  and  builds  altars  of  brick.  In  Levit.  xxvi. 
31,  we  are  told  that  the  nostrils  could  be  so  closed 
that  the  smell  of  sweet  savours  should  not  be  recog- 
nised ;  and  in  Gen.  viii.  21,  and  Ezeldel  xx.  41, 
we  find  them  enjoying  a  delicious  odour.  In  Gen. 
viii.  21,  God  is  said  to  smell  a  sweet  savour,  and 
to  like  it  so  much,  that  He  '  said  in  His  heart,'  I 
will  not  again  curse  the  ground,  &c. 

The  eyes,  and  the  eye  of  God,  are  referred  to 
repeatedly,  of  which  we  see  examples,  Ezra  v.  5, 
"  The  eye  of  their  God  was  upon  the  elders  of  the 
Jews;"  Deut.  xxxii.  10,  "He  kept  him  as  the  apple 
of  His  eye;"  Psalm  xxxiii.  18,  "The  eye  of  the 
Lord  is  upon  them  that  fear  Him,"  xciv.  4,  "  Shall 
not  He  see?"  Prov.  xv.  3,  "The  eyes  of  the  Lord 
are  in  every  place  beholding;"  and  "  seeing,"  "look- 
ing," and  "  regarding,"  are  constantly  met  with  as 
actions  of  the  Almighty. 

The  ears  are  referred  to  as  constantly  as  the 
eyes  ;  as  a  specimen,  we  may  adduce  Numb.  xiv.  28, 
"As  ye  have  spoken  in  mine  ears;"  Ezek.  viii.  18, 
"  Mine  eye  shall  not  spare,  and  though  they  cry  in 
mine  ears  I  will  not  hear  them  ; "  Psalm  xxxiv.  15, 
"  The  eyes  of  the  Lord  are  upon  the  righteous,  and 
His  ears  are  open  unto  their  cry." 

The  moutli,  and  speeeli,  are  referred  to  in  passages 
almost  innumerable,  of  which  we  may  cite  a  few  : 
Numb.  xii.  8,  "  With  him  will  I  speak  mouth  to 
mouth,  and  the  similitude  of  the  Lord  shall  he 
behold;"  Lam.  iii.  38,  "Out  of  the  mouth  of  the 
most  High ; "  Matthew  iv.  4,  "  Word  which  pro- 
ceedeth   out    of   the    mouth    of   God ; "    Prov.    ii.    6, 


261 

Antheopomoephism]  "  Out  of  his  month  cometh  knowledge 
and  understanding. ' ' 

The  hands  are  also  repeatedly  alluded  to,  of 
which  the  following  are  examples  ;  Exod.  ix.  3,  "  The 
hand  of  the  Lord  is  upon  thy  cattle ;  "  Numb.  xi.  23, 
"  Is  the  Lord's  hand  waxed  short  ?  "  Josh.  iv.  24, 
"  That  the  hand  of  the  Lord  is  mighty  ;  "  Jud.  ii.  15, 
"  The  hand  of  the  Lord  was  against  them  ;  "  1  Sam. 
V.  6,  "  The  hand  of  the  Lord  was  heavy  on  them  of 
Ashdod  ;  "  Psalm  Ixxiv.  11,  "Why  withdrawest  thou 
thy  hand,  even  thy  right  hand  ?  pluck  it  out  of  thy 
bosom;"  Psalm  Ixxv.  8,  "In  the  hand  of  the  Lord 
there  is  a  cu]),  and  the  wine  is  red,"  &c. ;  Isaiah  li. 
17,  "Which  hast  drunk  at  the  hand  of  the  Lord  the 
cup  of  His  fury;  "  Jer.  li.  7,  "Babylon  hath  been  a 
golden  cup  in  the  Lord's  hand;  "  Ezek.  iii.  14,  "  The 
hand  of  the  Lord  was  on  me;"  Luke  i.  66,  "The 
hand  of  the  Lord  was  with  him;"  Acts  xiii.  11,  "  The 
hand  of  the  Lord  is  upon  thee. 

The  feet  are  likewise  referred  to  ;  Lam.  i.  15, 
"  The  Lord  hath  trodden  under  foot  mighty  men;" 
Psalm  Ixxvii.  3  9,  "Thy  footsteps  are  not  known;" 
Ixxiv.  3,  "Lift  up  thy  feet;"  Isaiah  vi.  2,  "With 
twain  He  covered  his  face,  and  with  twain  He  covered 
His  feet;"  Rev.  i.  15,  "His  feet  like  unto  fine  brass." 

The  bosom  is  also  referred  to;  Psalm  Ixxiv.  11, 
and  John  i.  18,  "  The  Son  which  is  in  the  bosom  of 
the  Father." 

The  hack  is  spoken  of;  Isaiah  xxxviii.  17,  "Thou 
hast  cast  my  sins  behind  thy  back;"  Jerem.  xviii.  17, 
"  I  will  show  thee  the  back  and  not  the  face  ;  "  Exod. 
xxxiii.  23,  "Thou  shalt  see  my  back  parts." 

Not  only  is  God  represented  with  the  parts  of  a 
man,  as  those  whom  we  call '  heathen  '  represented  Him 


262 

Antheopomoephism]  in  statues,  but  He  is  also  pourtrayed  as 
being  subject  to  human  passions.  We  are  very  severe 
in  our  remarks  upon  the  Greeks,  who  pretended  that 
Jupiter,  Apoho,  Neptune,  Venus,  and  Juno  had  such 
weaknesses  as  love  and  hate  and  jealousy,  that  they 
were  partial  in  their  likes  and  dislikes,  and  took 
opposite  sides  as  they  were  said  to  do  at  the  siege 
of  Troy ;  yet  we  tolerate  complacently  the  description 
of  the  writers  of  our  own  Bible,  who  depict  the 
Almighty  as  loving  and  hating,  indulging  in  revenge, 
making  mistakes  and  repenting,  being  ignorant  until 
told  of  a  matter,  enjoying  such  a  mundane  exercise  as 
wrestling  (Gen.  xxxii.  24-30),  in  which,  however,  he 
was  not  equal  to  a  being  of  his  own  creation  ;  and 
still  farther,  as  cohabiting  with  "the  virgin,"  Matth. 
i.  18,  20 ;  Luke  i.  35.  (See  Maey.)  A  few  quota- 
tions will  sufiice  to  show  how  intensely  human  the 
Creator  has  been  represented,  by  those  who  declared 
themselves  to  be  his  messengers. 

Anger  is  referred  to;  Numb.  xxv.  4,  "  The  fierce 
anger  of  the  Lord;  "  Deut.  xxix.  20,  "  The  anger  of 
the  Lord  shall  smoke ;"  2  Kings  xxiv.  20,  "  Through 
the  anger  of  the  Lord  it  came  to  pass  ;  "  Gen.  xviii. 
30,  "  Let  not  the  Lord  be  angry ;  "  Psalm  vii.  11, 
"God  is  angry  with  the  wicked  every  day;"  Isaiah 
xii.  1,  "  Though  thou  wast  angry  with  me ;  "  Jud.  ii. 
12,  "And  provoked  the  Lord  to  anger;"  2  Kings 
xxi.  15,  "And  they  have  provoked  me  to  anger;" 
Isaiah  i.  4,  "  They  have  provoked  the  Holy  One  of 
Israel  to  anger ;  "  Jer.  xxxii.  30,  "  The  children  of 
Israel  have  only  provoked  me  to  anger." 

We  have  hatred  attributed  to  the  Almighty ; 
thus,  Deut.  vii.  10,  "  He  will  not  be  slack  to  him 
that  hateth  Him,  He  will  repay  him  to  his  face;" 


263 

Anthropomoephism]  Isaiah  Ixi.  8,  "I  bate  robbery  for  burnt 
offering;"  Dent.  i.  27,  "Because  the  Lord  hated 
ns;"  Jerem.  xii.  8,  "Therefore  have  I  hated  it;" 
Hos.  ix.  15,  "  There  I  hated  them,  I  will  love  them 
no  more;"  Mai.  i.  2,  3,  "Jacob  I  have  loved,  but 
Esau  have  I  hated."  In  this  passage  it  will  be 
noticed  that  a  preference  Avas  shown  ere  the  twins 
were  born,  which  bears  comparison  with  Jupiter's  love 
for  the  unborn  offspring  of  Semele,  which  he  regarded 
with  such  affection  as  to  keep  him  in  his  thigh. 

Again,  we  have  the  Almighty  described  as  being 
jealous,  just  as  the  Greeks  depicted  Juno  and  Apollo. 
Exod.  XX.  5,  "  I  the  Lord  thy  God  am  a  jealous 
God;"  Deut.  xxxii.  16,  "They  provoked  Him  to 
jealousy  with  strange  gods;  "  Josh.  xxiv.  19,  "He  is 
a  jealous  God ;"  Joel  ii.  18,  "  Then  will  the  Lord  be 
jealous  for  His  land;"  Nahum  i.  2,  "God  is  jealous, 
and  the  Lord  revengeful ; "  Zech.  i.  14,  "  I  am  jealous 
for  Jerusalem ; "  Ezekiel  xvi.  38,  "  I  will  give  thee 
blood  in  fury  and  jealousy."  Upon  this  presumed 
weakness  of  the  Almighty,  we  find  Moses  playing,  as 
it  were,  repeatedly;  in  Ex.  xxxii.  12,  the  lawgiver 
pleads  for  the  people,  and  urges  as  a  reason,  "Where- 
fore should  the  Egyptians  speak,  and  say,"  &c. ;  and 
again  in  Numb.  xiv.  13-16,  the  same  argument  is 
put  still  more  strongly,  "  Then  the  Egyptians  shall 
hear  it,  and  they  will  tell  it  to  the  inhabitants  of  this 
land,  and  the  nations  which  have  heard  the  fame  of 
thee  will  speak,  saying.  Because  the  Lord  was  not 
able  to  bring  this  people  unto  the  land  which  He 
sware  unto  them,  therefore  He  hath  slain  them  in 
the  wilderness  ;"  and  so  far  from  appearing  to  resent 
this  style  of  intercession,  we  are  told,  ver.  20,  "  The 
Lord  said,  I  have  pardoned  according  to  thy  word." 


264 

Anthropomorphism]  The  same  idea  is  even  more  forcibly 
exi^ressed,  Deut,  xxxii.  26-27,  "I  Avonld  make  the 
remembrance  of  them  to  cease  from  among  men, 
were  it  not  that  I  feared  the  wrath  of  the  enemy,  lest 
their  adversaries  should  behave  themselves  strangely, 
and  should  say,  Our  high  hand  and  not  the  Lord 
(marginal  reading)  hath  done  all  this," 

Even  the  so-called  enlightened  Christianity  of  the 
Anglican  church  perpetuates  a  similar  notion  in  her 
Avorship,  and  appeals  to  the  Almighty  as  if  He  were 
a  man  to  be  piqued  to  jealousy  by  such  trivial  con- 
siderations as  affect  mortal  men  ;  e.  g.,  we  have  in 
the  morning  service,  "  0  Lord,  arise,  help  us  and 
deliver  us  for  thine  honour;"  then  comes  a  recitation 
of  the  deeds  of  which  we  have  heard  and  read  of  God 
in  the  old  times,  and  this  is  followed  by  the  prayer 
that  the  Almighty  would  arise  and  deliver  us  "  for 
His  name's  sake."  We  can  well  understand  a  Jewish 
prophet,  like  Ezekiel  and  others,  speaking  and  writing 
as  if  the  Great  Creator  was  jealous  respecting  "His 
name,  His  great  name  "  (Ezek.  xx.  9,  xxxvi.  23), 
more  than  about  Himself,  as  if  orthodoxy  consisted 
in  a  cognomen.  But  to  the  finer  sense  of  the  present 
generation,  to  address  the  same  style  of  representa- 
tion to  the  Almighty,  as  we  should  to  a  mercantile 
firm  of  long  duration  and  established  worth,  seems 
to  savour  of  blasphemy.  A  man  would  not  scruple 
to  say  to  a  partner  of  such  a  company,  "  You  must 
help  me  out  of  my  difficulties,  or  j'our  own  names 
will  be  dishonoured  ;"  but  he  would  pause  for  a  long 
time  ere  he  addressed  the  Lord  of  the  universe  in 
such  terms. 

It  is  to  be  hoped,  when  our  Liturgy  is  purged 
from    the   many   blots   which    disfigure   it,    that   an 


265 

Anthropomorphism]  aiithropomorpliism  so  offensive  as  the 
one  indicated  will  be  removed. 

We  find  evidence  of  ignorance  attributed  to  the 
Almighty,  and  the  necessity  for  asking  questions,  in 
Gen,  iii.  9,  iv.  9,  and  very  conspicuously  in  Gen. 
xviii.  21,  "I  will  go  down  now,  and  see  whether  they 
have  done  altogether  according  to  the  cry  of  it  which 
is  come  unto  me,  and  if  not  I  will  know ;  "  sec  also 
1  Kings  xxii.  20-23,  and  Job  i.  7,  and  ii.  2,  in 
which  Satan  is  asked  about  his  doings. 

We  find  the  Almighty  represented  as  laughing, 
like  a  coarse  Eastern  potentate,  at  the  discomfiture  of 
enemies  ;  in  Psalm  ii.  4,  "  He  that  sitteth  in  the 
heavens  shall  laugh,  the  Lord  shall  have  them  in 
derision  ;  "  and  again,  lix.  8,  "  Thou,  0  Lord,  shalt 
laugh  at  them,  thou  shalt  have  all  the  heathen  in 
derision." 

Love  is  attributed  to  the  Creator  in  passages 
innumerable,  from  which  we  select  a  few ;  Jer.  ii.  2, 
"I  remember  thee,  the  kindness  of  thy  youth,  the 
love  of  thine  espousals,  when  thou  wentest  after  me;  " 
xxxi.  3,  "I  have  loved  thee  vnih.  an  everlasting  love, 
therefore,  with  lovingkindness  have  I  drawn  thee ;" 
Ezek.  xvi.  8,  "  Thy  time  was  the  time  of  love,  and  I 
spread  my  skirt  ^■'  over  thee,  and  covered  thy  nakedness, 
and  entered  into  a  covenant  with  thee,  and  thou 
becamest  mine,  and  I  decked  thee  with  ornaments," 
&c. ;  Mai.  i.  2,  "  I  have  loved  you,  saith  the  Lord;  " 
Deut.  vii.  7,  "  God  did  not  set  His  love  upon  you," 
&c.;  Psalm  xlvii.  4,  "The  excellency  of  Jacob, 
whom  He  loved." 

Again,  we  find  a  common  human  failing,  which  is 
disallowed   in    the   community   of  modern    Quakers, 

21  For  the  import  of  this  phrase,  see  Ruth  iii.  9,  et  seq. 


266 

Anthropomorphism]  attributed  to  the  Omniscient,  namely, 
"change  of  mind,"  and  alteration  of  purpose,  or,  as 
we  designate  it,  '  repentance.'  In  Gen.  vi.  6,  we  are 
told  that  "it  repented  the  Lord  that  He  had  made 
man,  it  grieved  Him  at  His  heart." 

But  there  is  by  no  means  uniformity  in  this 
anthropomorphic  attribute  amongst  the  sacred  writ- 
ers; for  in  Ex.  xxxii.  14,  we  read,  "The  Lord  repented 
of  the  evil  which  He  thought  to  do  unto  His  people;  " 
and  in  1  Sam.  xv.  29,  "  The  strength  of  Israel  will 
not  repent,  for  He  is  not  a  man  that  He  should 
repent ;  "  Psalm  cxvi.  45,  "  He  repented,  according 
to  the  multitude  of  His  mercies ;  "  Jonah  iii.  10, 
"  God  repented  of  the  evil  that  He  had  said ;  "  Jer. 
xviii.  8,  "  If  a  nation  turn,  I  will  repent  of  the  evil." 
See  again,  1  Kings  xxi.  21-29. 

There  yet  remains  to  be  noticed  the  manner  in 
which  those  terrible  human  weaknesses,  revenge  and 
vengeance,  are  attributed  by  mortal  beings  to  the 
Lord  who  made  the  universe.  See,  for  example, 
Exod.  XX.  5,  where  we  are  told  that  He  will  visit  the 
iniquities  of  the  fathers  upon  three  generations  of 
their  unborn  children;  Deut.  vii.  10,  "He  repay- 
eth  them  that  hate  Him,  Lo  their  face  to  destroy 
them,"  &c. ;  1  Sam.  xv.  2,  3,  Ave  find  "  Thus  saith 
the  Lord  of  Hosts,  I  remember  that  which  Amalek  did 
to  Israel  (some  four  hundred  years  before)  ;  how  he 
laid  wait  for  him,"  &c.  "  Now  go  and  smite  Amalek, 
and  utterly  destroy  all  that  they  have,  slay  man  and 
woman,  infant  and  suckling,  ox  and  sheep,  camel  and 
ass."  Did  ever  a  more  terrible  mandate  pass  from 
the  lips  of  the  most  blood-thirsty  Eastern  tyrant;  and 
must  we,  on  the  peril  of  our  salvation  hereafter, 
believe  that  this  injunction  came  from  the  Creator 


267 

Anthropomorphism]  rather  than  from  the  month  of  the 
cruel-minded  Samuel,  who  slew  in  cold  blood  the 
king  of  Amalek,  as  ruthlessly  as  Jehu  smote  the 
family  of  Ahab,  and  as  Nebuchadnezzar  slew  the  sons 
of  Zedekiah  before  his  eyes  ?  2  Kings  xxv.  7 ;  see, 
again,  Isaiah  xlvii,  3,  "I  will  take  vengeance;" 
Ixiii.  4,  "  The  day  of  vengeance  is  in  mine  heart;  " 
Eom.  xii.  9,  "  Vengeance  is  mine,"  &c. 

Now  in  no  single  instance  that  we  have  brought 
forward  would  any  British  Christian  tolerate  a  statue 
or  incture,  in  which  the  Almighty  Father  was  depicted 
as  a  human  being  giving  way  to  worldly  passions;  yet 
when  the  ear  alone  is  appealed  to,  we  not  only  tolerate 
the  idea,  but  worshij)  it  so  lovingly,  as  to  persecute 
with  the  direst  hate  any  individual  who  does  not  fall 
down  before  it  in  prostration.  Of  its  worthlessness, 
however,  any  one  may  readily  convince  himself,  who 
propounds  for  his  own  consideration  the  questions. 
Can  the  God  who  affirms,  "I  am  the  Lord,  I  change 
not "  (Mai.  iii.  G),  be  described  by  different  indi- 
viduals as  constantly  varying,  unless  those  persons 
were  giving  utterance  to  their  own  human  conceptions 
of  what  a  God  should  be,  and  in  this  differed 
amongst  themselves  ?  Is  it  not  more  consonant  with 
sound  philosophy  and  logical  deduction  to  believe 
that  God  has  been  clothed  with  human  attributes 
by  man,  rather  than  that  the  Lord  of  all  creation 
puts  on  the  contemptible  dress  worn  by  mortals, 
who  live  in  one  of  the  smallest  of  the  worlds  which 
He  has  made  ? 

It  is  clear  that  an  opinion  similar  to  our  own 
has  been  held  by  many  of  the  Jewish  redactors  of 
the  Hebrew  text,  and  the  translators  of  the  original 
into  other  languages,  who,  on  recognising  offensive 


268 

Anthropomorphism]  untliroiDomorplnsms  in  the  Biblical 
account  of  the  Almigiity,  have  frequently  tried  to  soften 
them  down,  or  to  obliterate  them  altogether.  These 
suppressions  are  abundantly  noticed  by  Ginsburg,  in 
his  Versions  of  the  Bible,  from  which  we  extract  two 
very  striking  examples.  In  Gen.  xviii.  22,  '  the 
original  '  text  runs  thus :  "  But  Jehovah  still  stood 
before  Abraham;  "  and  we  can  recognise,  from  verse 
33,  that  the  oneness  of  the  story  requires  this  con= 
struction ;  for  therein  we  are  told,  that  as  soon  as  the 
Lord  left  off  communing  with  Abraham,  "  He  went 
His  way."  Now,  to  suppose  that  Elohim,  or  Jehovah, 
would  stand  before  a  man,  shocked  the  sacred  jealousy 
of  the  scribes ;  consequently  they  so  changed  the 
exi^ression  as  to  make  it  read,  "  Abraham  stood  before 
the  Lord."  This  is  one  of  the  eighteen  instances 
mentioned  by  Ginsburg  (Kitto's  CyclopcBdia,  s.  v. 
Scribes,  col.  iv.)  in  which  the  Sopherim  altered  the 
sacred  text  to  remove  offensive  expressions. 

Another  very  remarkable  change  has  been  adopted 
elsewhere,  to  remove  an  anthropomorphism  of  the 
grossest  kind.  We  have  already  referred  to  the  occa- 
sional coarseness  of  the  language  of  the  prophet  Isaiah, 
who  does  not  scruple  to  use  metaphors  which  in  their 
nakedness  would  be  intolerable  (e.  g.  iii.  17,  vii.  20). 
We  cannot  wonder,  then,  that  such  as  the  following 
should  be  toned  town.  In  chap.  Ixiii.  6,  the  original 
text  carries  the  meaning,  "  I  (the  Lord)  will  vomit 
the  people  in  mine  anger,  and  spue  them  out  in  my 
fury."  The  words  used  being  those  wiiich  are  applied 
to  men  who  are  sick  from  over-eating,  and  defile 
themselves  with  the  force  and  copiousness  of  their 
ejections.     To  get  over  this,  a  trifling  alteration  is 


Anthropomoephism]  made  in  the  mode  of  writing  the  objec- 
tionable parts,  and  they  arc  then  rendered,  "I  will 
tread  down  the  people  in  mine  auger,  and  make 
them  drunk  in  my  fury."  The  Septuagint,  not 
altogether  liking  to  adopt  so  false  a  metaphor,  as 
punishing  a  nation  by  making  it  drunk,  thought 
it  best  to  suppress  the  second  clause  of  the  verse 
altogether. 

Surely  the  simple  statement  of  facts  like  these 
should  serve  to  wean  us  from  that  bhnd  reverence 
of  the  identical  words  of  Scripture  in  which  most  of 
us  have  been  educated ;  they  should  also  serve  to 
demonstrate  the  necessity  for  a  revision  of  the  sacred 
books,  such  as  took  place  amongst  the  Jews  after 
their  return  from  Babylon.  There  is  scarcely  a  head 
of  a  household  who  does  not,  whilst  reading  prayers 
in  his  family,  wish  that  there  were  "expurgated" 
editions  of  the  Bible,  as  there  are  of  Shakspeare. 
We  liave  actually  heard  it  said,  that  a  selection  of 
certain  Scriptural  stories,  with  pictorial  illustrations, 
would  make  a  book  which  every  magistrate  would 
condemn  unhesitatingly  as  obscene.  Ought  we  not 
then  to  determine  boldly  to  wipe  such  a  reproach 
from  amongst  us,  and  cease  to  allow  our  children 
to  read  with  impunity,  in  a  diluted  form,  that  which, 
if  it  were  concentrated,  our  laws  would  prohibit  and 
destroy  ? 

Ana-arba-il,  an  Assyrian  proper  name,  denoting  "Ana  and 
the  four  great  Gods."^^ 


25  As  a  geueral  rule,  it  has  beeu  fonacl  more  convenient  to  postpone  the 
uon-Hebrew  wortls  —  Pliceuician,  Assyrian,  Vedic,  &c.,  —  until  the  Hebrew  proper 
names  have  been  gone  through.  The  iucouveuiencc  to  the  reader  is  obviated  by 
a  copious  iudex. 


270 

Anab,  a  Median  God. 

Anaku,  Assyrian,  meaning  "  I  am." 

Anand,  Assj'i-ian,  "Joy,"  "sexual  pleasm-e,"  "happiness," 
"  delight." 

Anat,  a  Phen.  Goddess.  Greek  Anaitis.  See  Vogue,  Phen. 
Ins.  p.  41. 

Anem,  t^jy  (1  Chron.  vi.  73),  m.ay  signify  "  Two  fountains  ;" 
but  Anim  is  an  equivalent  word,  which  means  "the 
strong  ones,"  plural  of  J-1N,  aun  =  the  triple  phallus. 
The  place  Anim  was  also  called  En  gannim,  '  the 
fountain  of  the  garden  ; '  and  a  garden  is  an  euphem- 
ism for  a  woman. 

Anee,  "i.^y  (Gen.  xiv.  13).  This  word  is  a  variant  of  '^^^, 
anar,  "  he  pushes,  or  drives,  sprouts,  or  grows." 
The  name  was  borne  by  a  Canaanite  chief,  brother 
to  Eshcol  and  Mamre.  Gesenius  suggests  a  resem- 
blance  to   the    Greek   av>jp,    aner,    '  a  man.' 

Ani,  ^f^*;  Anochi,  ^3jk^  "I."  The  personal  pronouns  are 
nearly  the  same  in  Egyptian,  Hebrew,  Assyrian,  and 
Phoenician.  "  I  find  that  in  the  old  Hamitic  lan- 
guage Ani  meant  '  heaven,'  and  therefore  I  conjecture 
that  Ani  and  Anu  meant  the  same."  (Talbot,  in 
Transactions  of  the  Royal  Society  of  Literature, 
vol.  vii.,  part  2,  p.  363.) 

Aniam  £3y^3K  (1  Chron.  vii.  19).  Probably,  "I  am  the 
mother,"  being  a  compound  of  ''^>',  ani,  I,  and  ^V 
=  ^^,  em,  mother. 

Anim,  D'^V  (Josh.  xv.  50).  "  Springs,"  a  variant  of  Anem, 
which  see. 

Anna.  See  ante,  pp.  81-84.  Anna  kinni,  Babylonian, 
'  worthy  of  grace.' 

Anna  seems  the  equivalent  in  some  places  to  annus,  "the 
year." 


271 

Anna,  Sanscrit,  "  food;  "  annada,  "  giving  food  ;  "  annadya, 
"  proper  food." 

Anna,  tin  Assyrian  deity. 

Annedotus,  =  "  Given  by  Anna,"  avIio  was  an  Assyrian 
as  well  as  a  Phoenician  deity.  This  was  an  epithet 
of  Cannes,  who  himself  bears  a  name  composed 
of  Hoa  and  Ann.  The  word  has  a  familiar 
sound  to  our  ear,  for  we  still  use  Anna  as  a 
proper  name  ;  and  we  have  still  dote,  dotal, 
dotation,  from  the  Latin  datus,  all  having  the 
meaning  of  (jiving.  The  name  above  is  Chal- 
diean. 

Anobbet,  =  "Beloved  by  Ann,"  was  a  Phoenician  name. 
Like  the  preceding,  it  sounds  familiar  to  the 
ear ;  there  are  many  Anna-Bretts  in  England. 
The  meaning  of  Brett  or  Brit,  Brith  or  Berith, 
was  '  feasting  with,'  or  '  in  covenant  with  ; ' 
hence,  probably,  come  Bright,  Bride,  Bridson, 
Byrth,  Perth,  Peret,  Pritt,  Pratt  ;  possibly 
Britain;  e.  (/.,  Ano-bret,  Bret-anno,  Brit-anna;  also 
Brut-US. 

Anu,  Assyrian,  any  God  or  Goddess. 

Anub,  2-1Jy  (1  Ch.  iv.  8).  A  variant  of  3?^,  anah,  "he  is 
thick  or  round." 

An,  Vedic,  "  Air,"  "  to  blow,"  "  to  breathe." 


(Compare 


Ana,             „ 

"  Mother." 

Anas            ,, 

"  A  burden."     (Cnus  ?) 

Andhra,      „ 

Name  of  a  royal  Indian  family. 

Andrew.) 

Anga,          „ 

"A  limb,"  "  membrum  virile." 

Angada, 

"A  bracelet."     (Engedi?) 

Angutiya    „ 

"  A  finger  ring." 

AnJ,                     ,; 

"  To  shine,"  "to  be  beautiful." 

272 

Anka,      Vedic,  "A  hook,"  "mark  or  cijDlier,"  "an 

anchor,"    from    ankh,     to     take     /\ 
hold.      It  is  one  of  the  symbols 
of  Siva. 

Ankuea,       „       "A  sprout,  or  intumescence,"  "an  erection"  ? 

Anna,  „       "  Plenty." 

Ansa,  „      Name  of  a  deity. 

Angus,  an  ancient  Italian  Name.  (Compare  the  Scotch 
Angus.) 

Anunit,  "the  Sun  at  noon,"  also  "the  Babylonian  Goddess," 
who  is  addressed  as  "  Great  lady "  (billat  rahiti), 
daughter  of  Sen,  the  moon  God. 

Anutagil,  an  Assyrian  name,  meaning  "  attached  to  Anu." 

AoDH,  Sanscrit,  "  The  hand  or  power." 

Aphaesachites,  ^.^99"??^  (^2-  ""■  ^)-     Etymology  doubtful. 

Aphek,  Pr>^*  (Jos.  xii.  18),  "  Strength."  It  is  doubtful  whether 
this  epithet  has  not  reference  to  On,  rather  than  to  the 
particular  place  being  fortified.  The  town  was  also 
called  Aphekah  (Jos.  xv.  53),  probably  '  the  strong 
Jah.'     It  was  a  city  of  the  tribe  of  Asher. 

Apple.  There  is  much  mystery  surrounding  this  fruit,  or 
rather  the  Tajjjmach,  which  is  translated  "  ajjple  " 
in  our  Bibles.  As  there  was  a  Beth  Tappuach,  or 
a  temple  dedicated  to  the  apple,  we  presume  that  it 
had  some  mystic  meaning,  which  the  following 
remarks  will  assist  in  discovering : — 

1.  The  word  is  supposed  to  refer  to  the  citron, 
which  includes  the  orange,  rather  than  to  our  apple. 
(See  Kitto's  Cyclod^sdia,  s,  v,  Tappuach.) 

2.  The  citron  and  palm  tree,  i.  c,  the  fruit  of  one 
and  a  branch  of  the  other,  were  borne  by  every  Jew 
at  the  Feast  of  Tabernacles.  The  same  appear  on 
some  old  Samaritan  coins.     (Kitto,  I.  c.) 


273 


Figure  81. 


Apple]  3.  The  shape  of  the  citron,  or  lemon,  resembles 
that  of  the  pine  cone,  which  is 
borne  in  the  hands  of  the  Assyrian 
priests,  who  present  it  to  the 
mystic  grove,  the  symbol  of  the 
female.  The  same  priest,  I  must 
also  remark,  carries  a  basket, 
emblem  of  the  scrotum,  or  purse, 
or  "store,''  in  which  the  testes  lie. 

4.  It  was  with  such  a  fruit 
that  Eve  was  tempted. 

5.  The  fruit  had  an  amorous 
significance.  See  Song  of  Solomon 
ii.  2,  5,  "  Comfort  me  with  apples, 
for  I  am  sick  of  love."  "^ 

6.  We  also  see  it  associated  with  the  palm  tree  in 
the  Song  of  Songs  vii.  8.  It  was  so  associated  with  it 
in  the  hands  of  the  faithful  at  the  feast  of  tabernacles ; 
who  appear  to  have  brandished  the  two,  conjointly, 
upwards,  as  I  have  seen  folks  shake  two  turnips 
and  a  carrot  at  the  carnival  in  Eome.  (See  Kitto's 
Cyclodoidia,  s.  v.  TabePvNacles,  Fea.st  of.) 

7.  We  see  it  associated  with  love  and  parturition  : 
"  Under  this  apple  tree  I  won  thy  heart.  Here  thy 
mother  travailed.  Here  labouring,  she  gave  thee 
birth."  (Song  of  Songs  viii.  5,  Ginsburg's  trans- 
lation, pp.  18G,  187.) 

8.  It  is  associated  with  the  fig,  the  pomegranate, 
and  the  palm,  in  Joel  i.  12. 

2G  Fig.  81  is  copied  from  a  drawing  by  l^ajard  (■^ui-  le  Culte  de  Venus).  The 
statuette  is  of  silver,  aud  of  nulcnown  origin.  It  depicts  Vemis  in  conjunction  with 
the  apple  and  the  fisli.  In  the  original,  the  device  of  tbe  staff,  on  which  the  hand 
is  rested,  is  strongly  suggestive  of  tlie  phallus,  being  double  at  one  end  and  single  at 
another.  This  cannot,  liowever,  Le  shown  in  the  front  view.  From  the  fish's  moath 
flows  an  abundant  stream.     The  allegory  is  obvious. 


274 

Apple]  9.  The  ancients,  and  many  in  modern  days,  have 

entertained  the  belief  that  the  shape  of  anything  in 
the  vegetable  world  is  an  indication  of  its  utility 
in  diseases  of  those  organs  which  have  a  similar 
shape, 

10.  We  have  abundant  evidence,  in  ancient  and 
modern  times,  that  certain  organs  have  received 
their  names  from  things  resembling  them.  Thus,  the 
fig  leaf  is  still  an  euphemism  for  the  parts  which  it 
was  intended  to  hide  ;  whilst  the  fig  itself  was 
intended  to  typify  the  virgin  womb,  and  the  pome- 
granate the  full  one,  ?.  e.,  the  female  element  in 
creation. 

11.  The  palm  tree  and  the  pine  were  emblematic 
of  the  active  male  organ.  Putting  all  these  considera- 
tions together,  I  conclude  — 

12.  That  the  citron  represented  the  testis,  without 
which  the  tree  would  be  sapless.  Compare  this 
conclusion  with  the  Hebrew  word  ??V.,  ^'P^mI,  which 
signifies  "to  swell  up,  to  be  tumid;"  and  which 
closely  resembles  our  own  word  ajyjjlc,  and  the 
German  ajifel. "' 

27  Since  -writing  the  above,  1  have  met  with  the  following  passage,  which 
deserves,  I  think,  to  be  quoted  entire,  as  it  accords  closely  with  the  view 
which  I  have  ;;dopted  :  '-Cliez  tons  les  peuples  de  I'autiquitc  la  pomme 
fut  im  ewblcme  de  generation,  tant  ii  cause  de  sa  forme,  qui  est  roude 
comma  celle  du  moudc  cree,  qu'  a  cause  de  ses  qualities  reputees  aphrodisiaques 
et  de  I'epoque  de  sa  maturite,  I'automne,  saisou  uefaste  qui  passait  pour  etre 
favorable  a  la  descente  des  ames  dans  les  votes  de  la  generation  et  au  developpement 
de  la  vie  daus  les  semeuce  coufices  ii  la  terre.  Aussi  voyons  nous  I'equiuox  automnal 
caracterisu,  uou  suulmeut  par  des  pommes  ou  par  uu  pommier  charge  de  ses 
fruits,  mais  aussi  ])ar  nn  iusecte  venimeuse  de  qui  Ton  a  pu  dire  :  Hahet  in  cauda 
veneimni,  ct  qui  jouait  un  grand  role  daus  les  rites  institueus  a  Hierapolis  en 
I'honncur  de  la  Dt^esso  de  Syrie.  C'ette  remarque  me  conduit  a  supposer  que 
daus  les  1  lugues  de  lAsie  occideutale  les  mots  qui  siguifiaieut  nue  pomme, 
dureut  avoir  une  socoiide  acception  que  j'appellerai  philosophique.  S'il  est  permis 
de  mcler  le  sacrc  un  profaue,  la  Bible  ne  nous  montre-t-elle  pas  Satan,  sous  la 
forme  du  mauvais  serpent  conseillant  a  Eve  de  cueiller  et  de  manger  la  pomme, 


275 

Ar  ^y  (Num.  xxi.  15),  a  city  of  the  Moabites;  if  Rpellcd  with 
Ain,  its  signification  is  "an  enemy."  We  presume, 
therefore,  that  the  true  etymology  is  1^',  denoting 
"Strong  man,"  "hero,"  "giant,"  particularly  the 
supreme  Baal,  in  the  mythology  of  the  Phoenicians; 
hence  in  compound  proper  names  of  deities,  persons, 
localities.     Ftirst. 

Ara,  ^*!^^'  (1  Chron.  vii.  38),  "He  is  strong,  powerful,  or 
courageous;"  compare  "Aprjc,  'the  strong  one,'  'the 
hero,'  Mars — also  our  own  name  Harry. 

Arab  (Jos.  xv.  52),  as  ^"i'';^*  with  Aleph,  signifies  "to  knot," 
"weave,"  "lie  in  wait,"  "ambush;"  as  ^^i',  with 
Ain,  it  signifies  "to  mix,"  "exchange,"  "become 
surety,"  "to  pledge,"  "to  be  sweet,"  "to  set,  as 
the  Sun,"  "to  be  arid,  sterile,  or  dry,"  "to  be 
white  or  glistening,"  "  a  very  nasty  sort  of  fly," 
"  Arabia,"  "  the  woof,"  "  strangers,"  "  evening," 
"a  raven,"  according  to    the  difference  of  pointing. 

Arab,  "^^^  (Num.  xxi.  1).  Thus  spelled,  the  word  signifies 
'  place  of  fugitives  ; '  a  very  unlikely  cognomen  for  a 
king.  It  is  more  likely  that  the  Ain  has  been  substi- 
tuted for  Aleph  by  the  modern  redactors  of  the  text, 
who  have  thought  it  improper  that  a  Canaanite  king 
should  bear  the  same  name  as  a  son  of  Benjamin,  a 
Hebrew  patriarch ;  it  is,  probably,  identical  with  Ard, 
which  see. 


frnit  de  I'ai  bre  cln  bien  et  du  mal  ?  D'autre  part,  les  pdetes  postcrieurs  a  Homcre 
ne  transforment-ils  pas  en  hu  brilliaut  episode  uu  des  dogiues  dii  culte  de  la 
Veuus  Asiatique,  lorsqu'ils  nous  racoute  que  la  DiscorJe  poiir  aveujjer  de  I'oubli 
des  Dieux,  lan^a  au  milieu  du  banquet  celeste  uue  pomme  avec  1' inscription  a 
la  j)lns  belle.  Cette  meme  pomme  ne  nous  la  moutreut-ils  pas  eusuite  otferte  a 
Venus  sur  la  mout  Ida  p:ir  uu  Phi-ygieu,  le  bergei-  Paris  ?  Eufiii  daus  la  laugne 
latine  derivce  des  langues  de  1'  Asie,  comme  tous  les  idiomes  d'  Europe,  le  mot 
malum,  mal,  n'est-il  pas  le  meme  que  le  mot  muhm,  pomme,  identique  avec 
le  gi'ec  firjXov?  "    Lajaed,  Sur  le  Culte  tie  Venus,  pp.  213,  214. 


276 

Arad,  Assyrian,   '  a  slave,  or  servant ; '  variants  of  this  are 

Arc],  Arclu,  Alxl,  Abed,  Obed,  &c. 
Arad-asha,  "  Servant  of  Asha,"  an  Assyrian  cognomen. 
Arah,  nnN'  (l  Chron.  vii.  39).     "  He  wanders,"  i.  e.,  the  sun, 

or  some  planet. 
Aram,  C)"3^   (Gen.  x.  22),  is  closely   connected  with   Ram, 
"high."       There   is    an   old    verb,    ^'}^,    aram,   the 
signification   of  which  is   "to   SAvell  up,"    "to   exalt 
oneself;"  hence  mountains,  &c.     It  is  also  equivalent 
to  D^I^,  aram,  "to  uncover,  or  be  naked,"   also  "to 
be  high." 
Aran,  i»;  (Gen.  xxxvi.  28),  signifies  "a  wild  goat,"  "power," 
"  strength;  "  pointed  as  Oren,  the  same  letters  signify 
"abeam,"   "  a  pole,"   "  a  cedar,"   "  a  pine,  or  mast." 
The   name   has    a   phallic   meaning,   and  was  borne 
by  one  of  the  descendants  of  Esau.     (Compare  with 
Araunah  and  Aaron.) 
Ararat,  ^J}^^  (Gen.  viii.  4),  comes,  I  think,  from  lus,  or, 
"light,"  and  nnn,  rathach,  =  t^"}  rat,  "to  boil  up;" 
and   might   mean    "bursting   up   into    light."     The 
mountain    usually   represented   by   that   name    is,    I 
believe,    of  volcanic  origin  ;  and  though  there  is  no 
record  of  any  eruption,   a  fearfully  prolonged  earth- 
quake   shook    the    vicinity    in    1840.     (See   Kitto's 
Cycloclcsdla  of  Blhlical  Literature,  sub  voce.) 
Aras, '^>^,  "To  erect,"  "to  build,"  "a  nuptial  bed,"   &c., 
"to   espouse  a  woman,"   "  to  long  for  union."     This 
word  appears  to  be  closely  allied  with  "spojc,  the  Greek 
God  of  love  and  desire,  and  "Apr,c,  the  equivalent  to 
Mars.     The  idea  of  manly  vigour  and  bodily  strength, 
impetuosity  in  fight  and  ardency  in  love,  ever  seems  to 
have  been  present  to  the  minds  of  the  ancients.     Its 
connexion  with  ''^^,,  ari,  "  a  lion,"  will   be    at  once 
apparent,  as  well  as  with  the  Sanscrit  arya,  "  noble." 


277 

Araunah,  _  ^Jn^:  (2  Sam.  xxiv.  16);  also  spelled  Ornah, 
np^-  Ornan,  IJ>X  (1  cin-on.  xxi.  15);  and  Araniah, 
'C?>>.  ('2  Sam.  xxiv.  18,  marginal  reading). 

This  cognomen  was   borne  by  a  Jebusite,  in  the 
time   of  King  David;  and   the  various  contrivances 
which  have   been  adopted  to  prevent  the  readers  or 
hearers    of  the   word    recognising   in    it   the    sacred 
^l,  Jah,  of  the  Hebrews^  shows  how  very  eager  the 
redactors  of  the  sacred  writings  were  to  obliterate  the 
idea  that  the  holy  name  was  ever  borne  by  a  heathen 
Jebusite.     Perhaps  they  were  more  particularly  de- 
sirous to  dislocate  n;,  jah,  from  its  union  with  such 
a  word  as  px,  "he  stretches,"  or   "extends,"  "ho  is 
firm,  or  hard,"  "a  firm,  hard  tree,"  'cedar,'   'pine/ 
or  'mast,'   "power  or  strength,"  according  as  it  is 
pointed,  as  aren  or  oren.      Now,   this  gives  to  the 
cognomen  in  question  the  meaning,  "Jah  is  firm,  or 
strong;"    and  the  idea  intended  to  be  conveyed   in 
"  strength  "  is  indicated  by  a  cognate  word,  signifying 
a    "  pine  tree,"  or  "  mast,"  both  of  which  were  sym- 
bolic of  the  male  organ. 

For  a  long  time  I  was  under  the  impression  that 
the  name  ^l,  Jah,  the  common  form  in  which  the 
tetragrammaton  appears  in  composition,  was  never 
connected  with  what  may  be  called  sensual  ideas. 
This  behef  was  shaken  to  its  foundation  after  the 
perusal  of  Dr.  Giusburg's  work  (o^j.  cit.),  from  which 
it  is  apparent,  that  systematic  "correction"  of  ancient 
texts  has  been  made  to  fit  them  for  modern  ideas. 
The  word  before  us  is  a  very  striking  illustration  of 
his  researches.  We  also  learn  from  it  that  '  Jehovah  ' 
was  not  a  name  of  God  revealed  only  to  the  Jews : 
and  that  to  some  votaries,  at  least,  Jah  was  phallic 
like  EL 


278 

Area,  y?""^^'  (Gen.  xxiii.  2).  Respecting  tins  name,  Fiirst 
remarks,  that  it  signifies  "  gicDit-Baai,  or  Baal 
Hercules,  the  proper  name  of  the  progenitors  of  the 
giants  in  Phoenician  and  Babylonian  mythology,  also 
the  founder  of  the  oldest  cities;"  and  he  considers 
that  the  name  is  abridged  from  ^^^^'7'^,  ar-haal.  In 
support  of  his  opinion,  he  adduces  the  cognomen 
yii-1.^^,  juha,  =  'lo^ug,  for  "^V:!^^],  ju  haal,  =  "Baal  is 
loveliness."  But  we  doubt  very  much  whether  the 
correct  etymons  are  not  •'^^  '^r'^^,  (trha  el,  or  "God 
is  fourfold ; "  or  simply  the  Aramaic  ^^'^^,  arha, 
"  four."  The  idea  implied  by  the  word  in  question 
we  have  already  referred  to  (see  pp.  69,  89).  It  is 
allied  with  i^17^,  erva,  =  "the  pudenda,"  both  of  man 
and  woman. 

Arbel,  in  Beth  Arbel,  '^''^'2"'^'  ^''?  (Hos.  x.  14).  Amongst 
bilingual  inscriptions  found  in  exploring  the  remains 
of  Assyria,  is  one  which  transfers  a  female  slave, 
"Arba-il  Khirat,"  to  "  Bil- Akhisu."  A  learned 
dissertation  upon  Arba-il  is  given  by  Piawlinson, 
in  the  lloyal  Asiatic  Society's  Journal,  vol.  i.,  new 
series,  p.  190,  et  scq.  He  tells  us  that  the  name 
was  a  very  popular  one,  adducing  many  instances 
in  which  it  has  entered  into  composition,  e.  g., 
Mannuld-^r&ft-iZ ;  Arha-ilai ;  Vaga-ans.-Arha-il,  &c. 
The  Pha3nician  characters  corresponding  to  '  Arba-il ' 
are  ^n"iN%  Arhal,  unpointed;  it  is  in  another  part 
written  "pniK,  and  signifies  the  four  gods  ;  but  there  is 
some  doubt  about  this,  says  Bawlinson,  as  II  is  not  in 
the  plural  number.  This  objection,  however,  is  obvi- 
ated by  reading  the  Avord  as  'the  four-fold  god.'  There 
is  an " kp^y]Xa.  =  Arha-ilu,  mentioned  as  existing  in 
Galilee  (1  Maccab.  ix.  2),  in  which  case  the  il  of  the 
Assyrian,   which    equals  '  god,'  is  in  the  plural.     As 


279 


Akbel]  towns  were  usually  named  after  some  sacred  name, 
and  as  in  Hosea  the  word  Arbel  is  conn-cted  with 
Beth,  "  a  temple,"  Ave  presume  that  Arbel  had  a 
religious,  or  s^'mbolic,  meaning.  From  the  con- 
siderations advanced  in  the  preceding  article,  we 
conclude  that  it  refers  to  the  four-fold  god,  i.  e.,  the 
male  and  female  elements  combined. 

The  accompany-  Figure  s-2. 

ing  wood-cut  of  the 
impression  of  a 
Babylonian  gem, 
copied  from  one 
figured  in  Mons.  F. 
Lajard's  work,  Siu-  \ 
Ic  Cultc  de  Venus, 
will  show  clearly  the 
nature  of  Arba-il. 

It  is  curious  to  be  able  to  notice,  in  the  present  day, 
how  the  four-fold  idea  of  the  unseen  powers  exists 
amongst  ourselves.  Throughout  our  churches  a 
Trinity  is  Avorshipped,  and  a  fourth  power  deprecated  ; 
the  beneficent  Being  is  represented  as  triple,  the 
malignant  one,  =  Typhon,  is  depicted  as  single.  In 
Eoman  Catholic  countries,  on  the  other  hand,  the 
Godhead  is  painted  as  it  was  in  Babylon ;  and  it  is 
said  to  consist  of  a  male  triad  and  a  female  unit. 
There  is,  indeed,  no  single  papal  church,  whether 
chapel  or  cathedral,  to  which  the  name  of  Beth- Arbel 
would  not  apply;  for  all  are  spots  in  which  adoration 
is  paid  to  the  undivided  trinity  in  unity,  and  the 
celestial  virgin,  the  mother  of  God  and  man.  The 
name  has  also  been  traced  to  in,  ar,  and  hn,  bel, 
i.  c,  '  a  hero  is  Bel,'  or  'Bel  is  iiowerful.' 
Archi  and  Archite,  ^?7'^*  (Jos.  xvi.  2).     This  is  considered 


280 

Archi  [  to  be  the  same  as  'Opxoy},  orclioc,  and  as  the  Chal- 
Aechite)  dfean  Erech,  and  that  its  inhabitants  are  the 
same  as  the  'Op%y]vo('  mentioned  by  Ptolemy  as  existing 
in  South  AVestern  Babylonia.  Now,  the  very  same 
word  is  translated,  in  2  Sam.  xv.  32,  "  the  Archite ;  " 
and  we  find  that  Hushai,  who  was  an  Archite,  was  a 
particular  friend  of  king  David.  We  wish  to  call 
special  attention  to  this,  for  it  affords  us  an  oppor- 
tunity to  refer  to  the  Chalda?an  element  in  the 
Hebrew^  writings,  and  in  the  Psalms  of  the  son  of 
Jesse.  In  our  succeeding  volume,  we  shall  discuss 
the  condition  of  the  Jewish  court,  at  its  first  foun- 
dation under  David,  and  show  that  amongst  the 
chief  military  officers  were  Greeks,  Phoenicians, 
Philistines,  Cariaus,  and  Chaldpeans,  all  of  whom 
were  likely  to  modify  the  theological  ideas  of  the 
prophets  or  priests  who  came  into  contact  with  them. 
Vv^e  can  scarcely  imagine  that  David  could  have  been 
followed  in  his  misfortunes  by  such  men  as  Ittai  the 
Gittite,  and  Hushai  the  Archite,  unless  they  had 
been  intimate  friends.  It  is  impossible  to  believe 
that  the  royal  Psalmist  could  have  been  friendly  with 
those  whom  he  believed  to  be  idolaters,  since  he 
always  expresses  the  most  intense  hatred  for  them.-^ 
We  therefore  conclude  that  all  the  three  were  in 
unison  on  religious  matters.  We  shall  refer  to  this 
subject  hereafter. 
Ard,  "^y^  (Gen.  xlvi.  21).  This  name  is  borne  by  a  son  of 
Benjamin,  one  of  whose  brothers  was  Ashbel,  and 
another  Naaman,  which  words  tell  of  a  Phoenician  or 
Syrian  origin.    We  have  already  seen  that  the  Canaan- 

29  See,  for  cxamiDle,  Psalm  cxxxix.  21,  2'2  :  "  Do  uot  I  liate  them,  O  Lord,  that 
hate  tliee  ?  and  am  uot  1  grieved  with  those  that  rise  ixp  agaiust  thee  ?  I  hate  them 
■with  perfect  hatred  ;  I  count  them  mine  enemies." 


281 

Aed]  ites  had  a  king  avIio  was  called  Arab,  consequently 
we  infer  that  the  nomenclature  of  the  Hebrews 
resembled  that  of  the  rest  of  the  people  of  the 
land.  Now  the  only  signification  which  can  be  found 
for  Arab,  or  Ard,  is  "  a  sprout,"  or,  *'he  descends 
from;"  but  this  etymology  is  so  very  improbable, 
that  we  must  seek  another.  Knowing  the  facility 
with  which  words  can  be  altered  in  the  Hebrew,  by 
a  very  small  interchange  of  letters,  either  in  writing 
or  in  the  sound,  or  in  both,  we  look  again  at  TiK, 
and  compare  it  with  mn.  The  AlciyJi  is  interchanged 
with  the  He  ;  and  it  is  well  known  that,  in  old  MSS., 
Dalctli  and  Rcsli  are  often  wrongly  used,  on  account 
of  the  similarity  of  their  forms.  This  has  actually 
occurred  in  this  word,  for  in  1  Chron.  viii.  3,  it  is 
spelled  ^^^',  Addar,  the  Daleth  and  Resh  mutually 
supplanting  each  other. 

If  our  surmise  be  correct,  we  shall  then  discover 
the  name  of  Benjamin's  son  to  be  Hadad,  who  was 
in  the  Syrian  mythology  the  king  of  the  Gods.  This 
conclusion  is  rendered  more  probable  by  the  con- 
sideration of  the  names  of  the  other  sons,  which 
were  Belah,  or  "Bel  is  Jah,"  Becher,  or  "He  breaks 
through;"  Ashbel,  or  "  fire  is  Bel ; "  Gera,  or  "the 
abode  of  El;"  Naaman,  "the  pleasant  one;"  Ahi,  or 
"Ach  is  Jah;"  Rosh,  "he  is  firm  or  strong;" 
Muppim,  "the  splendid  one;"  and  Hupi^im,  "the 
protector,"  all  of  which  savour  strongly  of  Syrian 
theology.'" 

3«  The  prevalence  of  what  may  be  called  heathen  names  in  the  tribe,  or  family, 
of  Benjamin,  is  veiy  remarkable  ;  it  is,  too,  very  curious  that  a  family,  in  -nhom 
the  reverence  for  foreign  Gods  was  so  well  marked,  should  have  associated  so  firmly 
as  it  did  with  Judah.  We  strongly  suspect,  however,  that  the  faith  of  Judah  was, 
like  that  of  Benjamin,  imported  from  without ;  a  consideration  which  will  receive 
full  attention  in  our  second  volume. 


282 

Ardan,  servant  of  On  or  Ann,  an  Assyrian  cognomen. 
Aedon,  fi'^1'5  (1  Cliron.  ii.  18),  is  probably  compounded  from 
^~j'!^,  arad,  and  i\  on,  which  Avonld  give  the  signifi- 
cation "he  is  descended  from  On." 
Aeeli,  ''?^'^7^  (Oen.  xlvi.   16),   from  ^^'}^,  ercl,  and  ^l,  Jah, 
the  n  as  usual  being  elided.      The  word  thus  signifies 
"  Jah  is  powerful."     It  is  possible,  however,  that  it 
may  contain  three  elements,  "i^',  ^^  and  ^l,  and  signify 
"the  strong  God  is  Jah."     The  root  i^^^,  am,  "He 
is  strong  or  powerful,"  seems  to  be  allied  with  the 
Sanscrit   "Aryra,"    'noble,'  and  "Aprjc,  arees,   "The 
warrior  God  "  amongst  the  Greeks. 
Aroob,  2.n^  (Deut.  iii.  4),  "  The  stony  district,"  or  "a  heap 
of  stones ; "  it  is  situated  on  a  large  plateau  of  rock, 
rising  almost  as  abruptly  as  a  wall  from  the  plain. 
Aeidai,  ^7>^  (Esther  ix.  9),  from  the  Zend  airja  and  ddo, 

"  giving  what  is  worthy."     Furst. 
Aridatha,   ^OT?-    (Esther    ix.    8),   from   airja-data,    Zend, 

denoting  "  a  worthy  gift."  Fiirst. 
Arieh,  ^!7^'  (2  Kings  xv.  25),  "  Jah  is  strong,"  from  '^^*,  ar, 
and  ^l,jah.  The  first  root  signifies  "a  strong  man, 
a  giant,"  the  supreme  God  amongst  the  Phoenicians 
and  Babylonians.  From  it  we  have  most  probably 
the  Her  in  Hercules  ;  Phoenician  ?3nN,  archal  (Fiirst). 
From  the  same  root  we  have  — 
Ariel,  "^^'^^  (Isaiah  xxix.  1),  a  compound  of  ^^,  ar,  ^l,  Jah, 
and  ^^.,  el,  the  n  being  elided.  The  name  signifies 
"  The  strong  god  Jah,"  or  "  The  strong  Jah  is  El;" 
the  word  is  thus  ascertained  to  be  a  variant  of  Areli. 
It  may,  however,  be  also  read  as  ?>*  ]^,  "My  strong 
one  is  El." 
Arim,  ^''?-^  (Ezra  ii.  25),  is  found  in  conjunction  with 
Kirjath.  This  is  probably  an  altered  form  of  Ci^?^, 
arim,    and    signifies  "The    strong   ones,"   or    "The 


283 

Arimi  heroes,"  refcning  either  to  the  masculine  triad  in 
heaven,  or  to  warriors  on  earth. 

Aeiocii,  V'}'^.  (Gen.  xiv.  1  ;  Dan.  ii.  14),  "  noble,"  from 
the  Sanscrit  chja,  and  the  adjective  suffix  ka. 
Fiirst. 

Arisai,  ''?^»!  (Esther  ix.  9),  a  Persian  name,  denoting,  "  Lion 
like."     Gesenius. 

Ark.  It  is  impossible  for  any  Biblical  student  to  pass  over 
in  silence  the  subject  of  the  ark;  an  object  which, 
more  than  any  other  material  form,  was  worshipped 
or  venerated  by  the  Hebrews.  We  naturally  ask 
ourselves,  How  came  it  to  pass  that  a  box  was  regarded 
with  reverence,  v\'hen  a  statue  was  abhorred  ?  How 
came  it  that  He,  whom  the  heaven  of  heavens  cannot 
contain  (1  Kings  viii.  27),  was  in  some  way  identified 
with  a  small  chest,  which  was  kept  in  a  peculiarly 
small  chamber,  and  to  which  the  priest  only  had 
access  once  a  year  ?  (Heb.  ix.  7.)  We  shall  best 
answer  these  questions  by  inquiring — (1)  Into  the 
probable  etymological  relations  of  the  word  ;  (2)  Into 
the  history  of  the  ark,  and  the  ideas  with  which  it 
has  been  associated  amongst  different  nations ;  and, 
(3)  The  signification  of  the  mythoses  with  which  it 
is  connected. 

The  name  given  to  the  ark  in  which  Noah  sailed 
is  narij  tehah,  which  signifies  "  a  chest,"  "  a  ship," 
and  even  "a  sarcophagus."  From  it  Thebes  is  sup- 
posed to  have  taken  its  name.  The  root  seems  to 
be  n2ri^  tabuli,  "to  lie  bellied,  or  hollowed  out." 
The  ark  in  which  Moses  floated  is  called  by  the 
same  name,  =  Greek  0//3o5,  0i/3rj.  The  ark  of  the 
covenant  has  the  name  I'l"!^,  awn,  which  signifies 
"a  box,"  "a  mummy  case,"  or  "a  money  chest." 
We  may   add   that  P'^,  aran,  means  "he  is  firm;" 


284 

Aek]  D^,  oren.  "  a  certain  bard-wooded  tree  ; "  and  0^, 
aren,  denotes  "strength,"  or  "power." 

When  we  attempt  to  trace  our  own  Avord  "  ark," 
we  find  in  the  first  pkce  that  in  the  Sanscrit  there 
are  four  expressions  which  somewhat  resemble  it ; 
viz.,  ar]:a,  "a  ray  of  light,"  "the  Sun;"  Argha,  "a 
particular  form  of  ofieriug  in  a  certain  shaped  vessel," 
also  "inestimable,  priceless;"  arghya,  "deserving 
worship,"  "  a,n  offering  made  to  gods  or  to  great  men, 
a  portion  of  which  is  water,  and  which  may  consist  of 
water  entirely;"  there  is  also  arlc,  "to  praise,"  or 
"  to  heat."  These  assume  some  importance,  inasmuch 
as  there  is  very  close  relationship  between  the  Aryan, 
the  Latin,  and  the  Greek  tongues.  Although  we  can 
scarcely  show  much  affinitv  between  these  and  the 
Hebrew,  there  is  yet  in  the  last  language  something 
to  associate  our  modern  "ark"  with  it;  ^>>',  arag, 
is  "  to  plait,  or  weave,"  an  operation  necessary  in 
making  a  boat  of  bulrushes  ;  also  "to  shut  up."  A 
word  which  is  derived  from  this  root  is  absolutely 
used  in  1  Sam.  vi.  8,  11,  15.  The  word  in  question 
is  "^f}^,  argaz.  The  final  r  Fiirst  considers  to  be  an 
unimportant  postfix,  adding,  "for  arg,  compare  area, 
opx-ocvYj,  orkancc,  "an  enclosure;"  arx,  "a  citadel, 
or  bulwark,"  &c.  The  words  apxicu,  arkeo,  "I  am 
powerful,  suffice,  or  satisfy;"  up-x^uios,  archaios, 
"ancient,  primeval,  time-honoured;"  a/5%^,  archee, 
"the  beginning,  or  origin,"  "the  first  place,  or 
power,"  "magistrate,"  "ruler,"  &c. ;  oipy^M,  archo, 
"  I  make  a  beginning ;  "  and  «p%oc,  archos,  "  a 
leader,"  equal  to  our  arch  in  such  names  as 
'  archangel,'  '  archbishop,'  &c.,  are  all  worthy  of 
remembrance. 

In  Latin,  area  denotes  "  a  chest,  coffer,  or  trunk ;  " 


Aekj 


285 

arcanns,  "  secret,  private,  hidden,  a  mystery,"  &c. ; 
arcco,  "I  enclose,"  "I  keep  together,"  "I  ward," 
"I  keep  ofl',"  Sec. 

Small  though  the  relationship  may  he,  we  do  well 
to  rememher  that  the  English  word  ardi  may  have 
originally  heen  little  more  than  the  inverted  crescent 
moon,  which  was  throughout  ancient  times  held  to 
be  an  emblem  of  the  female. 

Nor  can  we  fo]-get  that  the  word  'Apyslu,  argeia, 
is  one  of  the  names  of  Hera,  or  Juno,  or  the  Celestial 
Mother  (Pans.  iii.  13,  §  G)  ;  it  is  said  that  she 
received  this  name  from  being  worshipped  at  Argos ; 
but  it  is  at  least  probable  that  both  the  one  name 
and  the  other  are  connected  with  "the  ark,"  In 
Smith's  Dictionary,^'  we  are  told  that  "Argeia"  is  the 
name  of  several  mythical  personages,  amongst  others 
of  the  wife  of  Argus,  who  built  the  ship  Argo.  We 
have  also  such  appellatives  in  the  Greek,  as  Argalus, 
Argelius,  Argennis,  Argileouis,  Argiope,  in  which  we 
may  recognise  the  association  of  Arg  with  helios, 
"  the  Sun,"  "  Anna,"  "  the  Lion,"  and  ottyj,  opee,  "  a 
hole,  chink,  or  orifice,  through  which  light  comes." 
The  xirgonauts,  apyovaurai,  argonautai,  were  literally 
sailors  navigating  "the  Argo,"  and  they  were  in 
search  of  a  golden  fleece ;  a  myth,  of  whose  signifi- 
cance those  who  know  the  reputed  origin  of  the 
Spanish  order  of  that  name  may  form  a  notion. 

Throughout  these  etymologies,  the  following  dis- 
tinct ideas  may  be  traced  :  — 

(a)  A  great,  noble,  primeval  Being  from  which 
all  created  beings  sprang  ;  {h)  A  something  which 
guards,  keeps,  encloses,  and  protects ;  (c)  A  vessel 
which  can   convey   an   individual    from   one  part  or 

81  Dictionary  of  Mi/tholof/y  and  Biociraplnj,  s.  v.  Argeia. 


286 

Are]  country  to  another  ;  (d)  Tlie  Celestial  Mother ;  and 
(c)  The  crescent  moon. 

2.  We  now  direct  our  attention  to  the.  history  of 
the  ark  amongst  the  different  nations,  and  the  ideas 
indicated  therein. 

As  regards  the  Chaldees,  from  whom  we  are  told 
that  the  Jews  descended,  and  whose  rehgiou  Abram 
practised,  we  find,  from  Eawlinson  {Journal  Royal 
Asiatic  Society,  vol.  xviii.,  p.  23,  note),  that  "  the 
Babylonian  Gods  appear  to  have  each  had  several 
arks,  or  tabernacles,  distinguished  in  the  inscriptions 
by  the  old  Scythic  or  Hamite  names,  which  they 
bore  from  the  remotest  antiquity.  The  tabernacle 
itself  is  indicated  by  the  same  signs,  which  represent 
'a  ship,'  and  of  which  the  Semitic  equivalent,  or 
synonym,  was  Elippa  (Chaldee  ^i^^,  ilioa) ;  and  some 
of  the  bilingual  vocabularies  exhibit  complete  lists 
of  the  names.  The  word  which  thus  occurs  in  the 
last  line  but  one  of  the  third  column  of  the  great 
East  India  House  inscription,  in  connection  with 
the  temple  of  the  planets  of  the  seven  spheres,  at 
Borsippa,  and  which  is  also  the  proper  name  of  a 
river,  is  explained  in  the  vocabularies  as  the  special 
*-^  appellation  of  the  ark  of  the  God  Nebo ;  and  it  may 
be  presumed,  therefore,  that  although  the  temple  of 
Borsippa  wns  designed  and  named  after  the  seven 
spheres,  the  particular  God  who  was  worshipped  there 
was  Nebo,  or  Hermes,  who  indeed  was  supposed  to 
have  the  arrangement  of  the  heavenly  bodies  under 
his  particular  control."  ^' 

S2  This  paragrapli  is  a  uote  to  the  following  text  iu  R.awlinsou's  pajier  ou  the 
great  temple  at  Borsippa:  —  "This  portion,  then,  of  brickwork  1  propose  to  allot 
to  a  superstructure,  or  chapel,  which  may  have  crowned  the  pile,  as  iu  the  description 
that  Herodotus  gives  of  the  temple  of  Belus  at  Babylon  ;  a  description  which,  iu  all 
prohahility,  was  borrowed  from  this  site.     If  such  a  chapel  really  existed,  containing 


287 

Ark]  We  next  notice  tliat  the  use  of  the  ark  was  very 

general  in  Egypt,  iu  which  country  it  was  also 
frequently  associated  with  a  ship  or  boat ;  a  succinct 
account  of  whose  varied  forms  may  be  seen  in 
Rawlinson's  Herodotus,  vol.  ii.,  p.  85,  and  in 
Kitto's  Cyclopcedia,  s.  r.  Ark.  In  the  latter  article 
will  also  be  found  the  statement,  that  "the  discoveries 
which  have  been  made  in  Egypt  incoutestably  prove 
that  the  tabernacle,  made  with  hands,  with  its  utensils 
and  ministers,  bore  a  designed  external  resemblance 
to  the  Egyptian  models." 

We  next  proceed  to  notice  that  the  ark  was 
equally  used  in  religious  ceremonies  by  the  Greeks. 
We  find,  for  example,  Lucian  (Met.  xi.  250),  when 
describing  a  procession  of  the  goddess  Isis,  speaks 
to  this  effect  — "The  chief  ministers  of  the  sacred 
rites  carried  the  insignia  of  the  mighty  gods,  exposed 
to  full  view.  The  first  was  a  brilliant  lamp  of  gold, 
of  a  boat-like  form,  which  emitted  a  flame  of  con- 
siderable magnitude,  from  an  aperture  in  the  middle :'' 
apparently  intended  to  represent  "the  ship  "and  "the 
mast,"  i.e.,  the  female  and  the  male  principles  of 
nature.  "  The  third  bore  a  palm  tree."  "  The 
fourth  carried  a  golden  vessel,  shaped  like  the 
mamma,  from  which  he  poured  forth  milk  on  the 
ground."  "  Then  followed  the  figure  of  a  cow,  being 
the  prolific  resemblance  of  the  all-parent  goddess, 
borne  on  the  shoulders  of  one  of  the  blessed  devotees 
of  this  divinity,  icho  acted  gcsticidatingly  as  he 
u-alked.     Another   carried    a    chest,    containing   the 

the  '  ark,'  or  tabernacle  of  the  gotl,  its  height  was  probably  fifteen  feet,  like  that  of 
the  stage  which  supported  it."  This  meusnrement  is  iu  close  accordauce  with  that 
of  the  Holy  of  Holies,  which  coutaiucd  the  Hebrew  arlc,  for  it  was  a  cube  of  ten 
cubits,  or  fifteen  feet ;  a  fact  iu  which  we  see  another  instance  of  Chalda;au  influence 
iu  the  Hebrew  religion. 


288 

Ark]  secret  utensils  of  this  stupendous  mystery."  Can 
any  one,  reading  this,  fail  to  recal  the  scene  of  David 
leaping  and  dancing  before  the  ark  ?  (2  Sam.  vi.  14, 15) 
A  similar  ark  to  that  of  Ceres  was  carried  in  the 
BacchanaHan  rites.  This  one,  however,  contained 
branches  of  trees,  pods,  ivy,  cakes  of  different  kinds, 
salt,  poppies,  hearts,  and  the  phallus.  (Clem.  Alex. 
Protr.)  It  is  thus  referred  to  by  Aristophanes  :  — 
{Acharnians,  1.  242,  et  seq.)—"'Let  the  basket-bearer 
advance  a  little  forward.  Let  Xanthias  set  up  the 
phallus  erect."  "  Well,  now,  't  is  right,  0  sovereign 
Bacchus,  that  I,  having  led  this  procession,  agree- 
able to  thee,  and  having  sacrificed  with  my  house- 
hold, should  celebrate  the  rural  Dionysia  happily." 
"  0  Xanthias,  you,  too,  must  hold  the  phallus 
erect,  behind  the  basket-bearer,  and  I,  following, 
will  sing  the  phalHc  hymn."  The  use  of  the 
chest  in  the  processions  at  the  festival  of  Ceres 
existed  also  amongst  the  Romans.  This  is  referred 
to  by  Ovid,  in  his  Art  of  Love,  b.  ii.,  609,  &c.— 
"If  the  mysteries  of  Venus  are  not  enclosed  in 
chests,  and  if  the  hollov^'  cymbals  do  not  resound  with 
frantic  blows,  although,  amongst  ourselves,  they  are 
celebrated  by  universal  custom,  yet  it  is  in  such  a 
manner  that,  amongst  us,  they  demand  concealment, 
j  Venus  herself,  as  oft  as  she  lays  her  garments  aside, 
1  conceals  her  groin  with  the  left  hand."  It  is  also  to 
be  noticed  that  the  mediaival  artists  who  depicted 
Venus  always  associated  her  with  an  ark,  or  chest, 
into  which  Cupid,  or  some  female  attendant,  appears 
to  be  looking.  In  all  these  cases,  there  are  clear 
indications  of  the  chest,  ark,  or  basket  being  a  femi- 
nine symbol.  We  find  this  conclusion  strengthened 
by  the  following  considerations  : 


280 

Ark]  1.    The  box,  coffin,  sarcophagus,  or  grave,  which 

receives  the  body  after  death,  is  clearly  a  rei^resen- 
tative  of  mother  earth,  "who  receives  us  at  our  birth, 
nourishes  us  when  born,  and  ever  afterwards  supports 
us ;  lastly,  embracing  us  in  her  bosom,  when  we 
are  rejected  by  the  rest  of  nature,  she  then  covers 
us  with  especial  tenderness."  (Pliny,  Nat.  Hist., 
b.  ii.,  c.  63.) 

2.  We  are  told  by  Sir  Gardiner  "Wilkinson  (Raw- 
linson's  Herod.,  vol,  ii.,  c.  63),  that  "  some  of  the 
sacred  boats,  or  arks,  contained  the  emblems  of  life 
and  stability,  which,  when  the  veil  was  drawn  aside, 
were  partially  seen."  It  is  superfluous  here  to  indi- 
cate what  those  emblems  were. 

Mythology  informs  us  that  the  body  of  Osiris, 
when  killed  by  Typhon,  was  carried  in  a  chest  to 
Byblos,  there  found  by  Isis,  and  brought  back  to 
Egypt ;  but  the  malignant  demon  cut  up  the  body, 
and  threw  the  pieces  away.  All  were  recovered  but 
the  pudenda,  which  were  replaced  by  a  model  thereof; 
and  this  image,  enshrined  in  an  ark,  became  one  of 
the  symbols  of  the  God.  The  missing  parts  were 
said  to  have  been  eaten  by  fish.  Thus  we  see  "  the 
ark"  and  "the  fish"  brought  into  parallelism.  We 
are  also  told  that  the  holy  chest  of  Isis  was  carried 
once  a  year,  in  November,  to  the  sea-side;  the  priests, 
during  the  passage,  pouring  into  it  drink-offerings 
of  water  from  the  river  (De  Iside  et  Os'ir.,  c.  39). 
The  signification  of  this  must  at  once  be  apparent  to 
those  who  know  that  VD,  ml,  signifies  equally  "water" 
and  "semen  virile." 

Ancient  stories  again  abound  with  anecdotes,  in 
which  the  offspring  of  some  god,  or  king,  is  com- 
mitted to  an  ark  or  chest — just  as  Moses  and  Apollo 

T 


290 

Ark]  are  represented  to  have  been  in  Egypt;  and  their 
similarity  obhges  us  to  recognise  that  they  conceal 
some  myth.  In  searching  for  a  clue  to  the  mystery, 
we  may  readily  find  it  in  the  surmise,  that  a  female 
who  had  been  impregnated  by  some  great  man  was, 
like  Hagar  of  old,  and  too  many  at  the  present 
day,  cast  adrift  as  soon  as  her  pregnancy  became 
apparent.  The  poor  mother  then  wandered  abroad, 
as  lo  did,  until  she  found  a  resting-place  for  herself 
and  offspring. 

3.    Remembering   the    strong  similarity   between 
Egyptian  and  Hindoo  worship,  we  turn  to  the  Asiatic 
Reseai'clies  (vol.  iii.,  p.  363),  where  we  find  the  follow- 
ing, from  the  pen  of  Colonel  Wilford  :  —  "There  is  a 
sect  of  Hindoos,  by  far  the  most  numerous  of  any,  who, 
attempting  to   reconcile  the   two  systems,  tell  us,  in 
their    allegorical    style,   that    Parvati    and    Mahadeva 
found  their  concurrence  essential  to  the  perfection  of 
their   offspring;  and  that  Vishnu,  at   the  request  of 
the  o-oddess,  efiected   a  reconciliation   between  them. 
Hence,   the  navel  of  Yishnu,  by  which   they  meant 
the  03  tinea,  is  worshipped  as  one  and  the  same  with 
the  sacred  yonl.     This  emblem,  too,   was  Egyptian; 
and  the  mystery  seems  to  have  been  solemnly  typified 
in   the  temple  of  Jupiter  Ammon,  by  the  vast  umbi- 
licus, made  of  stone,  and  carried  by  eighty  men  in  a 
boat,    which    represented    the  fossa    naricularis   (see 
fio-.  61).     Such,  I  believe,  was  the  mystical   boat  of 
Isis,  which,  according   to  Lactantius,  was  adored  in 
Egypt  (Div.  Instlt.,  1.  i.,  c.  2)."     "We  are  assured 
by  Tacitus  that  the  German  Suevi  adored  Isis,  under 
the  form  of  a  ship"  {Genuania,  c.  9);  "and  the  Chal- 
di^ans  consider  that  the  earth,  which  is  the  same  as 
Parvati,  is  shaped  like  a  boat." 


291 

Aek]  The  form   of  the  crescent  moon  affords  the  type 

of  the  sacred  shij)  or  ark. 

"We  find  another  reference  to  this  subject,  in 
a  paper  in  the  Transactions  of  the  Royal  Asiatic 
Society,  from  the  pen  of  the  Rev.  Joseph  Roberts 
(voL  i.,  p.  87).  The  commencement  of  the  essay 
runs  thus:  —  "In  presenting  to  the  Ro^^al  Asiatic 
Society  a  model  of  the  tabernacle  ^^  of  the  Hindus,  in 
which  they  take  their  principal  deities  out  in  proces- 
sion, it  may  be  necessary  to  observe,  that  a  number 
of  men,  having  placed  it  on  their  shoulders,  proceed 
to  the  appointed  spot,  accompanied  and  preceded 
by  priests,  singers,  players  on  musical  instruments, 
and  the  dancing  girls  of  the  temple."  The  author 
then  quotes  Numb.  i.  50,  and  draAvs  a  parallel 
between  the  Jewish  and  the  Hindoo  ark.  He  next 
points  out  that  the  Jews  bore  tabernacles  for  other 
gods,  e.g.,  "Ye  have  born  the  tabernacle  of  your 
Moloch  and  Chiun,  your  images,  the  star  of  your 
god,  which  ye  made  to  yourselves "  (Amos  v.  26)  ; 
and  adds,  that  "the  object  which  the  Jews  and  the 
heathen  had  in  view,  in  carrying  about  these  taber- 
nacles, was  probably  to  show  that  they  were  under 
the  protection  either  of  the  true  God  or  of  those  false 
deities  whom  they  respectively  served.  The  Hindus 
at  this  day  carry  out  theirs  in  time  of  sickness,  or  at 
the  stated  festivals  of  the  deity,  to  avert  the  evil,  or 
to  show  that  they  are  under  his  protection."  The 
description  of  this  so-called  tabernacle  tallies  with 
that  given  of  many  ancient  arks ;  and  its  use  in 
procession  may  be  compared  with  the   peregrination 


83  Wliicli  consists  of  .1  quadraugnlar  pedestal,  ou  the  surface  of  which  fire  four 
columns,  suppoi-tiuj;  a  roof,  or  canopy  ;  at  the  bottom  of  the  pedestal  are  fixed  four 
rings,  and  through  these  staves  are  passed. 


292 

Aek]  of  the  Hebrew  ark  round  Jericho,  and  its  being  sent 
for  in  Eli's  time  by  a  worsted  army,  to  restore  the 
fortunes  of  the  field. 

4.  It  is  scarcely  necessary  to  recal  to  the  recol- 
lection of  my  readers,  how  from  the  three  sons  of 
Noah,  and  the  ark  or  chest,  the  world  became 
repeopled  after  its  total  destruction  ;  a  statement 
which  is  only  a  mythical  form  of  putting  the  simple 
fact,  that  it  is  by  union  of  the  st-xes  that  the  young 
arise  to  take  the  place  of  those  who  die  ;  and  that 
a  wife  may  produce  even  after  her  husband's  decease 
a  new  scion  of  his  race,  which  has  been  preserved 
in  her  womb  until  its  time  has  become  full.  That 
the  ancients  had  such  an  idea  is  manifested  by  the 
ferocity  with  which  successful  soldiers  killed  pregnant 
women,  whenever  they  wished  to  extirpate  a  hostile 
race  or  tribe. 

We  are  then  driven  to  the  conclusion  that  the 
holy  ark  was  a  feminine  emblem,  destined  to  receive 
and  retain  the  male  symbol  or  principle,  just  as  the 
Eoman  Catholic  "pyx"  is  made  to  retain  "  the  body 
of  the  Saviour."  This  being  so,  we  can  readily 
understand  the  idea  of  David's  leaping  and  dancing 
and  shamelessly  uncovering  himself  before  it.  But 
though  this  monarch  acted  thus,  we  do  not  see 
any  other  evidences  of  the  ark  being  associated  with 
indecencies.  AVe  recognise,  however,  the  same 
accompaniments  to  the  Hebrew  ark  which  Lucian 
saw  elsewhere  {vide  supra,  p.  287),  viz.,  the  sacred  lamp 
and  candlestick ;  altars  ;  palm  trees  in  columnar 
form  ;  a  symbol  of  truth  ;  golden  bowls,  some  of 
v.hich  were  to  be  made  like  almonds,  Exod.  xxv.  33, 
whilst  a  table  and  shew-bread  replace  the  golden  corn, 
fan  and  amphora. 


293 

Arkj  There    are,   however,  a    few    indications    of    the 

possibility  of  such  a  thing,  \Yhich  wo  ma}^  briefly 
notice.  (1)  The  ark  is  called  the  ark  of  the  testimony 
n-ny,  eduth,  Exod.  xxv.  22,  &c. ;  (2)  nn^,  edah,  is 
also  used  as  a  "  witness,"  Gen.  xxi.  30,  and  as 
"testimonies,"  Dent.  iv.  15,  &c.  ;  (3)  both  these 
come  from  the  root  '^^',  ad,  which  signifies  "eternity," 
"perpetuity;"  whence  also  come  the  words  >^'^^,  adah, 
"to  march  along,"  "to  veil  or  to  cover,"  "ornament," 
and  "beauty;"  and  Vy^,  yadali,  which  signifies  amongst 
other  things  "to  lie  with,"  in  Avhich  sense  it  is 
used  in  Gen.  iv.  1,  "Adam  knew  his  wife;"  and 
again  in  Gen.  xxiv.  16,  "  neither  had  any  man 
known  her;  "  and  Gen.  xix.  5,  "  bring  them  out  that 
we  may  know  them."  This  shows  that  there  is  Avhat 
may  be  designated  a  punning  resemblance  between 
the  ark  of  testimony  and  the  ark  of  propagation, 
the  organ  through  which  all  life  is  perpetaated. 

Bat  there  is  still  more  significant  evidence  in  the 
pillars  of  stone  which  the  ark  contained,  and  on 
which  the  law  was  said  to  be  written.  From  time 
immemorial  these  have  been  figured  as  two  cylinders 
or  flat  pillars,  with  rounded  tops,  such  as  we  see 
to-day  in  most  of  our  churches.  In  the  earlier 
representations  of  them  there  is  always  an  opening 
between  the  two.  Coupling  this  with  the  reverence 
which  was  shown  in  the  Jewish  worship  to  the 
male  organ,  there  is  strong  reason  for  the  belief  that 
the  two  stones,  thus  arranged,  rej)resented  the  male 
and  female  organs  in  mystic  union.  In  the  ark  was 
also  placed  a  sprig  of  almond  tree,  which  had  a 
particular  sexual  signification. 

Hence    it   is    possible  that  the  ark  really  was  a 
symbol   originally   intended   to   typify   "  the   fruitful 


294 

ArkI  mother,"  although  it  was  at  an  early  period  purified 
from  all  gross  ideas. 

From  the  preceding  considerations,  we  may  safely 
affirm  that  one,  at  least,  of  the  religious  emblems 
amongst  the  Jews  very  closely  resembled  those  of  the 
heathen  around  them  ;  and  that  there  was  as  much 
improvement  in  Judaism  over  idolatry  as  we  see  in 
the  protestantism  of  the  Anglican  over  the  paganism 
of  the  Roman  church.  We  cannot,  however,  declare 
with  equal  certainty  that  the  Hebrew  symbol,  and 
the  ritual  connected  with  it,  were  God-given.  If 
we  grant  such  an  assumption,  we  must  go  farther, 
and  allow  that  the  oiiginal  of  the  copy,  notwith- 
standing all  its  flaws,  was  equally  from  a  divine 
source.  No  one  refuses  credence  to  the  belief  that 
the  papal  faith  and  worship,  covered  though  it  now 
is  with  blots,  is  from  an  apostolic  origin,  and  coming 
direct  from  the  Saviour.  From  this  degraded  Chris- 
tianity our  British  faith  has  come ;  but  though  many 
of  our  community  consider  it  as  sacred  as  if  it  had 
been  revealed,  yet  all  must  allow  that  it  is  the 
legitimate  and  improved  descendant  from  a  more 
ancient  but  corrupted  faith  ;  just  as  Judaism  is  an 
improved  form  of  Chaldrean,  Phoenician,  Grecian, 
and  possibly  Egyptian  worship.  To  this  subject  we 
shall  return  in  our  second  volume. 

Ark,  Noah's.  Whenever  an  intelligent  reader  finds,  in  the 
book  which  he  is  reading,  a  story  so  extragavant  that 
it  is  utterly  impossible  to  be  true,  his  impulse  is  — 
(1)  to  distrust  the  writer  entirely  ;  (2)  to  inquire 
if  there  is  any  foundation  for  it ;  (3)  to  consider  it 
a  mythos  ;  or  (4)  to  reject  it  entirely. 

It  is  perfectly  certain  that  if  any  Christian  were 
to  meet  with  the  story  of  Noah's  ark  in  one  of  the 


295 

Ark,  I  Hindoo  Vedas,  or  in  any  other  ancient  record,  he 
Noah's  j  would  scout  it  as  an  ahsuvdity.  The  idea  of  pLicing 
a  pair  of  all  animals  and  l)irds,  and  seven  pairs  of 
clean  beasts — (what  was  meant  by  a  "  clean  "  beast,  in 
the  time  of  Noah,  wdio  is  not  supposed  to  have  known 
the  Mosaic  law,  we  are  not  told) — in  a  box  a  little  larger 
than  some  of  our  finest  w'ar  ships,  and  considerably 
less  than  the  "  Great  Eastern,"  is  preposterous.  The 
idea  of  keeping  them  therein  for  upwards  of  a  year  is 
monstrous  in  the  extreme ;  for  not  only  had  room  to 
be  found  in  such  an  ark  for  the  creatures  themselves, 
but  for  their  food,  which  would  exceed  the  bulk  of  the 
creatures  by  fourfold  ;  inasmuch  as,  in  the  space  of  a 
year,  each  animal  consumes  at  least  four  times  its 
own  weight.  Moreover,  there  would  be  no  chance 
of  keeping  the  carnivorous  animals  alive,  without  the 
graminivorous  being  eaten,  and  fourteen  sheep,  goats, 
bulls,  cows,  antelopes,  buffaloes,  bisons,  &c.,  would 
be  a  poor  supply  for  two  lions,  two  tigers,  tw^o 
leopards,  two  bears,  &c.,  for  a  whole  twelvemonth. 

2.  If,  then,  we  discredit  the  story  in  its  entirety, 
as  every  intelligent  being  must  do,  we  next  inquire 
whether  it  can  be  traced  to  any  basis.  We  find  in  the 
Greek  a  story  about  Deucalion  and  Pyrrha  being  saved 
in  an  ark  daring  an  inundation  ;  and  we  can  easily 
understand  that  if  a  Jewish  waiter  had  heard  of  it,  he 
would,  with  that  hyperbole  of  language,  that  want  of 
exactness  in  the  unity  of  detail,  and  that  spirit  of 
exaggeration  which  characterise  so  many  of  the 
Hebrew  authors  in  the  Bible,  have  expanded  some 
local  inundation  which  lasted  for  a  day  or  two,  into 
an  universal  deluge  which  lasted  for  a  year.  In  like 
manner,  a  big  corn  chest  has  developed  itself  into 
a  vast  ark,   and  a  couple  of  human  beings   into  a 


296 

Ark.  ]  menagerie  of  men  and  animals.  But  in  magnifying 
Noah's  I  the  story,  the  artist  has  forgotten  details,  and  has 
thus  exposed  the  falsity  of  his  narrative.  During  a 
small  local  flood,  we  can  well  understand  a  man  and 
his  wife  being  saved  in  a  large  box ;  but  we  cannot 
imagine  them  subsisting  in  such  an  ark  for  twelve 
months,  since  the  art  of  preserving  provisions  for  an 
indefinite  time,  and  that  in  an  eastern  climate,  did 
not  exist  in  ancient  days.  We  must,  moreover,  add 
that  there  is  a  story  about  a  deluge  told  in  the 
Hindoo  writings,  but  it  is  not  necessary  for  us  to  give 
it  in  detail. 

3.  Considering  the  Biblical  story  as  a  mythos,  we 
proceed  to  ascertain  the  elements  which  exist  for  its 
solution.  We  have,  in  the  first  place,  a  box,  in  which 
are  four  pairs  of  men  and  women,  single  pairs  of  the 
unclean,  and  seven  pairs  of  the  clean,  animals  and 
birds  ;  but  no  trees,  no  materials  for  cooking,  and  no 
store  of  water.  The  omission  of  cuttings  or  seeds  of 
trees,  and  of  water,  is  one  which  shews  more  than 
anything  else  the  utter  impossibility  of  the  Biblical 
story  of  the  deluge  and  the  ark  being  a  true  one. 
For  it  is  certain  that  all  the  trees  would  be  killed 
by  the  salt  water,  proceeding  from  the  foundations 
of  the  great  deep ;  and  as  leaves  which  remain 
twelve  months  in  water  are  certain  to  rot,  the  whole 
vegetable  world  would  be  represented  by  dead 
and  leafless  stumps.  Even  if  seeds  and  cuttings 
had  been  preserved,  we  know  that  land  recently 
saturated  by  salt  water  is  inimical  to  vegetation ; 
consequently,  there  would  not  be,  at  the  end  of  the 
twelve  months  during  which  the  salt  water  deluge 
prevailed,  an  olive  branch  for  a  dove  to  find,  a 
spot  on  which  a  vine  could    flourish,    or   grass   for 


297 

Ark,     ]    the  cattle  to  eat.     Beyond  these  things,  we  see  in 
Noah's  J    the   mythos    no    other    elements    than    a    flood   of 
water,  universal  destruction,  the   salvation  of  a  few, 
and  the  dove  as  a  harbinger  of  good  news. 

Out  of  these  meagre  materials  we  are  unable  to 
frame  any  other  idea  than  that  "nature,"  "the 
earth,"  or  "  the  womb,"  all  of  which  the  ark  typifies, 
rei^eoples  the  world  again,  after  even  so  severe  an 
infliction  as  an  inundation.  In  the  pairs  we  cannot 
see  anything  more  than  the  plain  fact  that  male 
and  female  are  necessary  to  the  creation  of  a  new 
offspring ;  nor  can  we  see  in  the  sevens  anything 
more  than  the  adoption  of  a  mystic  number  as  a 
preparation  for  food  and  sacrifice. 

4.  All  this,  however,  is  so  meagre  that  we  cannot 
accept  the  idea  that  any  mythos  is  wrapped  up  in  the 
story;  and  we  consequently  regard  the  narrative  as 
utterly  devoid  of  truth,  or,  at  the  most,  as  a  very 
exaggerated  account  of  some  local  inundation,  such 
as  is  common    in    Australia,   in    Hindostan,  and  in 

Egypt. 

Of  the  deluge,  from  which  the  ark  saved  Noah, 
it  is  unnecessary  to  speak  farther  than  to  say  that 
such  a  phenomenon  is  as  apocryphal  as  is  the  assumed 
migration  of  kangaroos  from  Australia,  elephants 
from  India,  hippopotamuses  from  Africa,  mammoths 
from  Siberia,  and  polar  bears  from  Kamschatka, 
lions  from  the  forest,  and  tigers  from  the  jungle,  in 
comfortable  pairs ;  at  such  times  too,  and  in  such  a 
manner,  that  they  should  all  meet  at  a  certain  spot 
in  Asia,  at  a  definite  period  ;  and  that,  when  there, 
they  should  all  amicably  enter  a  big  dark  box. 

We  shall,  however,  revert  to  the  subject  in  the 
introduction  to  our  second  volume. 


298 

Aekite  ''i?"?-  (Gen.  x.  17),  "A  Phoenician  city  nortli  of 
Tripolis,  in  SjTia,  belonging  to  the  Damascene  king- 
dom ;  at  a  hiter  period  in  Greek" Apx-q,  archea,  and 
"Apxai,  rtrc//ai,  Latin  '  Arce,'  now  'Areas.'"  Fiirst. 
(See  Archi.) 

Aemenia,  ^Ti^,,  or  Ararat  (2  Kings  xix.  37),  the  moun- 
tainous district  about  the  range  of  Mount  Ararat. 

Armi,  Cuneiform,  "a  mountain  goat." 

Armoni,  ''i'''^^^'  ("2  Sam.  xxi.  8).  In  this  instance,  again,  the 
n  of  ^l  has  probably  been  elided,  the  original  form 
being  t^'"^X\  armoniah,  or  "A  fortress  is  Jah." 

Arna,  T"'^"?^,  or  Arnon  (Numb.  xxi.  13),  in  Syriac  means 
"a  mountain  goat,"  or  "Aries;"  \}'}'^,  arnan,  is  'a 
strong  one,'  '  a  hero.'  As  Arnon,  the  Moabite  river's 
name,  it  signifies  '  the  rushing  one.'  There  is  some- 
thing connected  with  the  goat  which  does  not  come 
out  fully  in  mythology.  There  is  strong  reason 
to  believe  that,  when  the  sun  entered  Aries  in  the 
Zodiac,  the  fact  was  known  to  the  chief  priests  of 
Egypt,  and  elsewhere,  and  the  animal  was  commen- 
surately  honoured.  But  what  placed  the  goat  in  the 
Zodiac  at  all  ?  Why  should  kings  call  themselves 
"  He-goats,"  and  why  did  the  Romans  call  Nero 
"  an  old  goat,"  in  derision  ?  Why  amongst  the  Jews 
was  one  goat  sacrificed  to  God,  and  another  to  Azazel, 
or  the  Devil,  on  the  most  solemn  day  of  the  year,  the 
great  day  of  atonement  ?  My  impression  is  that  the 
animal,  being  peculiarly  salacious,  became  an  emblem 
of  enduring  manly  vigour,  bodily  strength,  bravery, 
boldness,  and  endurance,  and  thus  emblematic  of  the 
great  powers  of  both  the  upper  and  lower  regions. 
Hence  it  was  that  goats'  flesh  was  eaten  in  the  hope 
that  it  was  aphrodisiac.  'Apvoc,  arnos,  is  '  a  lamb  '  in 
Greek,  and   'Apvrj,  arne,  was  the  nurse  of  Neptune. 


299 

Arna]  Probabl}'  our  Harnet,  Arnold,  Arnsidc,  may  be  from 
the  same  stock. 

Aenan,  l^J'y  (1  Chron.  iii.  21),  one  of  the  names  which  has 
been  substituted  for  Araniah.     See  Araunah. 

Arnon,  li^T"??  (Numb.  xxi.  13),  "  A  rushing  stream." 

Arod,  *i^"i^  (Numb.  xxvi.  17)  a  variant  of  Arad.     See  Ard. 

Arodi,  '"7^"'^  (Gen.  xlvi.  16),  "name  of  the  Phooniciau  island 
state,  Araclus,  founded  by  Sidon,  through  the  instru- 
mentality of  refugees.     Fiirst. 

Aroer,  "i.Vi^J^  (Numb.  xxii.  34),  probably  from  "'J^'?^,  arar, 
"naked,"  "poor,"  "bare." 

Arpad,  '^^l^  (2  Kings  xviii.  34),  etymology  doubtful,  possibly 
"1^,  ar,  and  i^^?,  iJucluli,  "  The  great  one  redeems, 
delivers  "? 

Arphaxad,  1^9?7^  (Gen.  x.  22),  "  Ar,  with  overflowing 
breast;"  '^?7',  jjacMa,  signifying  'to  drop  down  as 
water; '  and  "^'^y  sJiad,  "  a  breast  or  teat." 

Artaxerxes  (Ezra  iv.  7),  a  Persian  name,  the  true  reading 
of  which  is  not  accurately  known,  and  which  in 
the  Hebrew  is  spelled  three  different  ways,  ?'.  c, 
NJ^pl*'^^nl^^,  Artachsliaseta  ;  ^^^V^'^l^,  Artachshashte  ; 
and  ^^'P'P'ri?>^\  Artachshashtali.  Fiirst  considers  the 
name  to  be  the  same  as  that  of  Artha-Shetr,  found 
on  certain  Pehlvi  medals,  and  =  Arta-chshatar,  or 
"  mighty  king." 

Aredu,  (Cuneiform)  "  I  rode,"  from  the  root  red,  "  to-ride." 
Hebrew,  racliah,  rad,  or  road,  is  "  to  tremble  or 
quake."  I  think  we  have  amongst  us  many  words 
from  this  old  Shemitic  root;  e.g.,  Ryde,  Ptyder,  Rydal, 
Ben-PJiyddiug,  Ptidout,  Ridalgh,  &c. :  Wright,  Piead, 
Ready,  Reddish,  Redditch  ;  and  many  others,  of  simi- 
lar sound,  have  possibly  come  from  the  same  root. 

Aruboth,  rii^!}^  (1  Kings  iv.  10),  "  The  dovecotes,"  or  the 
holes,  plural  of  ^?>>!,  arubcJt. 


300 

Arumah,  !^'9'''"'^'  (Judges  ix.  41).  It  is  probable  tbat  the 
original  spelling  of  this  word  was  '^^r^^',  aramjah,  or 
"  Jah  is  high,  strong,  or  firm,"  and  that  it  has  been 
changed  to  obliterate  the  appearance  of  the  sacred 
name.  It  is  analogous  to  Ramah,  in  which  the 
alteration  is  more  extensive. 

Arvad,  l^l^^'  (Ezek.  xxvii,  8),  a  town  in  Palestine  larger  than 
Tyre  or  Sidou  ;  "place  of  fugitives,"  as  Eome  was 
(x\radus),  founded  by  Sidon,  through  the  instru- 
mentality of  refugees,  whose  inhabitants  were  skilful 
seamen  and  valiant  warriors.     (Strabo,  xvi.,  2,  13.) 

Arza,  ^'^'7^  (1  Kiug^  ^^'i-  9)'  "-^1  is  strong,  or  firm,"  the 
Lamed  being  elided,  and  the  vowel  dropped  from 
?^*,  el.  The  first  part  of  the  name  signifies  "  the 
earth;"  and  I  have  heard  an  orientalist  pronounce 
this  word  as  ertz,  being  unable  to  frame  his  mouth 
so  as  to  express  the  sound  involved  in  our  tli. 

Asa,  ^?^'  (1  Kings  xv.  8),  "  El  is  a  physician,"  or  "  healer," 
the  h  of  '''>',  el,  being  elided.  It  is  possibly  a  variant 
of  m,  Asah.     (See  Asahel.) 

AsAHEL,  '???nby  (2  Kings  ii.  18).  This  word  is  evidently 
formed  from  ^^',  and  another  root ;  but  that  this  sacred 
name  should  have  been  retained  is  curious.  The  com- 
bination assists  us,  however,  in  our  researches  upon 
the  nature  of  the  original  conception  of  El.  The  first 
two  syllables  of  the  name  in  question  come  from  nbu, 
flsa/;,  which  signifies  "to  labour,"  "to  create,"  "to  build 
up,"  "to  bring  forth  out  of  oneself,"  "to  beget,"  "to 
press,"  "to  squeeze  immodestly,"  "  to  be  shaggy,"  or 
"rough  haired,"  according  to  the  pointing.  The  cogno- 
men, therefore,  must  be  taken  to  indicate,  "  El  created, 
or  creates  ; "  the  idea  being  much  the  same  as  is 
involved  in  ordinary  paternity.  (See  Al,  Esau,  Adam.) 
We  have  the  same  derivation  in  the  following  word  : — 


301 

AsAiiiAH,  or  AsAiAH,  H^^-'i?  (2  Kings  xxii.  12).  "  Jali  is  the 
Creator  ;  "  in  which  Jah  replaces  El. 

Asaph,  ^1?^'  (2  Kings  xviii.  18).  See  Abiasaph.  Since 
writing  that  article,  it  has  occurred  to  me  that  the 
word  may  be  a  variant  of,  or  play  upon,  ^^'^'^,  ashpali, 
"the  quiver,"  in  which  are  stored  the  arrows,  or 
children,  of  the  mighty  one.  Compare  the  metaphor, 
"  happy  is  he  who  hath  his  quiver  full  of  them." 

AsAEEEL,  and  Askiel,  ^i??;''?'!^/''*  (1  Chron.  iv.  16).  Of  this 
name,  Fiirst  remarks,  that  it  is  equivalent  to  the 
Phoenician  'V^,  aser  (Osiris),  an  epithet  of  Baal, 
husband  of  Asherah.  We  are,  however,  more  inclined 
to  consider  it  as  being  an  altered  form  of  Ashreel, 
and  to  signify  "El  is  Asher,"  or  "  Asher  is  El." 
The  idea  tlius  conveyed  is  identical  with  that  em- 
bodied in  the  cognomen  Asahel.     (See  Asher.) 

Asaeelah,  ^)^yi<^  (1  Chron.  xxv.  2),  "  The  creating  God 
is  Jah."  In  this  cognomen  we  have  a  juxtaposition 
of  sacred  names  which  greatly  astonishes  the  inquirer, 
viz.,  'Osiris,  or  Asher,'  'El,  or  Allah,'  and  '  Ja,  or 
Jehovah ;  '  and,  as  if  to  allow  of  a  complete  identi- 
fication of  this  first  element  of  the  name  with  Asher, 
the  upright  one,  we  find  it  spelled  (1  Chron.  xxv.  14) 
^???7'-'*:5  Jcsharelah,  in  which  jeshar  is  allied  both  to 
isli,  asher,  and  jasliar,  'the  male,'  'the  upright 
organ,'  and  '  the  upright  man.'  We  may  probably 
recognise,  in  the  cognomen  in  question,  a  succession 
of  sacred  names.  Ashee  was  the  first  worshi^jped ; 
he  was  simply  '  the  creator ; '  when  '  El '  became 
sacred,  '  the  creator  is  El '  was  used ;  and,  sub- 
quently,  the  creating  God   is   Jah.     (Compare,  with 

"■^  Aziael  is  to  the  present  time,  in  the  Arabic  mythology,  "  The  angel  of  death," 
and  affords  a  good  indication  of  the  perpetuity  of  names  amongst  the  Shemitic 


302 

Asaeelah]  this  the  remarks  made,  page  23,  supra,  upon 
Hamptonwick  and  Berkhamstead.) 

AscALON,  or  AsHKELON,  '0^\^'^^  (Judges  i.  18),  "  The  cluster 
of  On."     (See  page  67.) 

AsENATH,  ^.^9^*  (Gen.  xli.  45),  said  to  mean  "dedicated 
to  Neith "  (the  Minerva  of  the  Egyptians)  ;  but  I 
very  much  doubt  whether  the  name  is  Egyptian 
at  all.  It  certainly  is  very  unlike  any  of  the  words 
which  have  come  to  our  knowledge.  We  have  '^^9^, 
Asnah,  the  name  of  a  man  (Ezra  ii.  50)  of  Persian 
birth  ?  and  ^^^^,  Asnath  (written  in  our  Bibles 
Asenath),  very  closely  resembles  it.  Again,  we  have 
^S7iappar,  a  Persian  satrap ;  and  Ave  have  already 
given  an  account  of  many  Hebrew  names  compounded 
with  as. 

In  the  Vedic,  asna  signifies  "great,  or  distin- 
guished;" Natli,  or  Naiit,  means  "the  Lord;"  and 
in  the  Hebrew  Nathan  signifies  "he  gave."  The 
word  then  may  mean,  "  The  Lord  the  Creator,"  or 
"  the  Creator  gave." 

Ash,  or  EsH,  ^^',  "  a  man,"  "a  being,"  "essence,"  "fire," 
"  foundation,"  &c.,  according  to  the  vowel  points 
used. 

AsHA,  is  one  of  the  readings  adopted  provisionally  by 
Kawlinson  for  the  great  goddess  of  Nineveh  {Journal 
Royal  Asiatic  Society,  new  series,  vol.  i.,  pp.  205-7) ; 
it  appears  to  be  a  variant  of  ni^iS,  or  mn^'bS,  =  Ishtar 
and  Ashtoreth. 

AsHAN,  1?'V  (Jos..  XV.  42),  said  to  be  "  a  smoke,"  but  though 
1^'y,  ashan,  has  that  meaning,  the  appellative  is  not 
ajDpropriate  to  a  town.  It  is  probable  that  it  was 
originally  spelled  1^^,  ashen,  which  signifies,  "he  is 
hard,  firm,  or  strong." 

AsHBAAL,  ^y?^s^,  or  EsHBAAL  (1  Chrou.  viii.  33),   "My  lord 


303 

AsHBAALJ    fire,"  a  son  of  Sanl.    In  the  Chronicles,  in  which 

EsHBALLJ  the  first  apijears,  names  are  repeatedly  found 
spelled  diflerently  to  what  they  are  elsewhere  ;  if  it 
were  not  thus,  we  prohably  should  never  have  known 
that  both  Saul  and  Jonathan  had  sons  called  after 
Baal.  The  reason  given  by  Dr.  Ginsburg  for  this  is, 
that  the  Rabbins,  when  making  corrections  in  the 
sacred  text,  expended  their  labours  on  the  parts  which 
were  in  general  use,  and  passed  by  those  which  were 
seldom  read  in  public  or  private. 

AsHBAN  or  EsHBAN,  I?^'^*  (Gen.  xxxvi.  26),  "The  son  of 
fire,"  or  "  of  strength,"  i.  e.,  "  he  is  fiery,  hard,  firm, 
or  strong ; "  or  possibly  the  word  may  be  a  variant  of 
jb^N'^  Eslimun,  the  Phoenician  Esculapius,  or  Her- 
cules;   the  name  was  borne  by  an  EdomiLe. 

AsHBEA,  or  EsHBEA,  ^3^'^'  (1  Chron.  iv.  21),  is,  I  think,  an 
euphemism  for  Ashbaal.     (Compare  Ashby,  &c.) 

AsHBEL,  ^^^'^  (Gen.xlvi.  2i),  signifies  the  same  as  Ashbaal, 
i.  e.,  "  My  lord  fire,"  or  "  Baal  is  fire  ;  "  fire  and  the 
sun  being  used  interchangeably.  It  will,  however,  be 
remembered,  that  ^^,  esh,  has  many  significations 
besides  "  fire/'  e.  g.,  masculinity,  as  being  the  male  of 
^^^,  isha,  "the  feminine."  It  is  indeed  equivalent 
to  "i?J,  zachar,  "the  piercer."  We  must  also  remem- 
ber that  the  idolatrous  male  images  used  in  the 
worship  of  Baal  were  called  pST^  zicharon  (Fiirst, 
5.  v.),  or  "  On  the  digger,"  or  "  the  sturdy  workman." 
All  this  helps  us  to  recognise  the  fact  that  the  heat  of 
the  sun  producing  fructification  on  earth,  and  the 
male  fructifying  the  female,  formed  the  basis  of  the 
early  ideas  of  the  Creator  being  phallic.  This  inter- 
pretation is  based  upon  the  idea  that  Bel  and  Baal 
are  identical.  Some,  however,  hold  that  Bel  is  an 
independent  deity ;  but  we  find  the  attributes  given 


304 

Ashbel]  to  each  are  so  much  alike,  that  we  consider  the 
objection  to  be  of  no  moment. 

AsHCHENAZ,  '^^r''^^  (Gen.  x.  3).  I  can  get  no  satisfactory 
meaning  for  this  word.  The  name  is  still  used  by 
the  modern  Jews  to  designate  the  Germans. 

AsHDOD,  "ii^w^5<  (Josh.  xi.  22),  "Fire  or  ash  given."  (Com- 
pare Anne(r?o!'i(s,  Hevodotus.) 

AsEER,  T^>'  (Gen.  xxx.  13)  =  "To  be  straight,"  "upright," 
"fortunate,"  "happy,"  "happiness,"  &c. ;  "  unus 
cui  membrum  erectum  est,  vel  fascinum  ipsum."  ^" 
My  impression  is  that  the  name  is  essentially  the 
same  as  Asshur,  the  supreme  God  of  the  Assyrians ; 
and  I  have  already  stated  my  belief  that  he  was 
represented  as  the  Vedic  Mahadeva,  the  human 
emblem  of  male  creative  energy.  In  India  and 
the  East,  in  Judtea,  Egypt,  Phoenicia,  along  the 
shores  of  the  Mediterranean  and  the  Western  coast 
of  Europe,  as  far  north  as  Denmark,  there  are  still 
to  be  seen  remains  of  this  idea  of  the  Creator-  One 
country  has  elaborate  obelisks ;  another,  gigantic 
phalli ;  another,  spires,  round  towers,  columns,  or 
minarets  ;  whilst  another,  far  poorer  in  skill,  has 
contented  itself  wi'^h  upright  stones  or  logs  of  wood.^" 
In  ancient  Britain  and  Brittany,  an  upright  stone 
represented  the  deity,  much  as  a  similar  stone 
represented  him  at  Bethel.  In  all  the  places  where 
he  was  thus  worshipped,  he  was  anointed  Avith  oil 
to  make  his  top  shine.  Ajjvopos  of  this  we  may 
notice,  that  the  high  priest  of  any  nation  has  always 
assumed  to  be  the  vicar  of  God   upon   earth  ;   we  can 


S5  Over  a  door  at  Pompeii,  is  aiill  to  be  seen  tlie  "  fasciunm  "  as  a  sign,  with 
the  words  underneath,  "  hie  est  felicitas." 

3S  Vide  Sitj^ra,  p.  78;  see  also  Pillnr  Stones  and  Ancient  Monnments.  By 
Thomas  Inman,  M,D.     32  pp.  8vo.     Liverpool :  A.  Holdeu,  ISfi?. 


305 

Ashek]  therefore  readily  imagine  that,  in  the  ceremony  which 
attended  his  consecration,  there  ^Yonld  he  a  process 
simihir  to  that  which  ohtained  in  the  dedication  of 
an  emblem  representing  the  Almighty.  We  do  not 
know  exactly  what  the  initiatory  ceremony  was  among 
other  nations,  but  we  are  told  that  amongst  the  Jews, 
both  Aaron  and  his  successors  were  anointed  with 
a  holy  oil,  to  sanctify  them  (Lev.  viii.  12).  The  same 
idea  is  to  be  recognised  in  the  consecration  of  a 
king  (1  Sam.  ix.  16  ;  x.  1) ;  and  the  context  shows 
that  the  pious  David  considered  the  monarch  who 
had  the  anointing  oil  poured  over  him  was  equivalent 
to  God's  vicegerent  upon  earth.  A  connexion  is  thus 
established  between  the  idea  of  the  pillar  stone,  the 
priest,  the  king,  and  the  Almighty  El,  which  we 
cannot  pass  by  in  silence.  In  some  instances  the 
oil  was  replaced  by  wine ;  and  the  libation,  poured 
upon  the  head  of  the  emblem,  was  collected  and 
stored  for  future  purposes.  The  wine  thus  collected 
was  allowed  to  grow  sour,  and  was  then  administered 
to  sterile  women,  who  desired  to  be  mothers  of 
offspring. 

AYe  have  already  adverted  to  the  frequent  pro- 
mise of  increase  of  offspring  given  in  the  Bible  to 
the  Jews  {vide  supra,  p.  60).  So  much  was  this 
thought  of  as  a  special  appanage  of  the  Hebrews, 
that  David  was  unable  to  understand  how  it  was  that 
the  wicked,  i.  e.,  those  who  dijBfered  from  him  in  faith, 
were  able  "  to  have  children  at  their  desire  "  (Psalm 
svii.  15,  Prayer-book  version)  ;  or,  as  the  original  has 
it,  "  that  thy  hidden  treasures  fill  their  bellies, 
and  they  have  abundance  of  sons."  Ere  fertility, 
however,  can  be  secured,  everything  necessary  to 
implanting  the  seed   must   be   in   proper   condition. 


306 

Asher]  There  can  be  no  v\'oncler,  then,  that  abundance  of 
religious  charlatans  should  have  arisen  in  every  age, 
who  promised  abundance  of  manhood,  or  a  restoration 
of  it,  if  lost,  to  their  worshippers.  Hence  arose  the 
prevalence  of  idolatry,  i.  e.,  the  seeking  from  the  rites 
or  the  worship  of  a  strange  god,  that  solace,  comfort, 
or  power  which  had  not  been  found  in  the  old  religion. 
Hence  also  arises  the  fulmination  of  wa'ath,  which  is 
so  common  in  all  denominations,  against  religious 
quacks  ;  for  the  very  desire  of  secession  in  a  wor^ 
shipper  is  a  declaration  of  the  belief  that  the  system 
Avliich  is  shunned  is  not  a  perfect  one;  that  it  is 
inadequate  to  do  what  it  professes  to  effect;  and 
that,  in  the  opinion  of  the  '  heretic,'  another  plan 
of  religion,  prayer,  or  ritual  will  be  found  more 
efficacious  than  the  one  with  which  he  is  familiar. 
Discontent  with  one's  instructor  is  sure  to  be  followed 
by  the  desire  of  changing  him,  whether  the  practi- 
tioner be  one  in  divinity  or  in  physic ;  and  there 
is  not  any  essential  difference  between  the  odium 
thcologicum  et  mecUcum, 

So  far  as  I  can  see,  David  was  the  first  to  abolish 
the  gross  idea  about  the  Almighty  which  had  prevailed 
throughout  the  whole  of  Palestine  from  the  earliest 
period  until  his  ascent  to  the  throne ;  Solomon,  how- 
ever, evinces,  in  the  pillars  Jachin  and  Boaz,  a  leaning 
towards  it ;  Eehoboam  stuck  to  the  pure  form  of 
faith  established  by  David,  and  lost  four-fifths  of 
his  kingdom  thereby.  Subsequent  kings  of  Judah 
coquetted  seriously  with  the  old  forms  of  faith  and 
practice  ;  but,  in  the  main,  they  retained  the  belief 
and  practice  of  David,  and  refused  to  see  the  Maker 
of  all  creation  under  the  image  of  a  phallus,  a 
pillar,  or  any  other  form.     That  their  piety,  however. 


307 

AsHER]    was  not  popular  amongst  the  people  generally,  we 
have  abnndant  evidence  in  the  writings  of  Jeremiah 
and  Ezckiel. 
AsHEEAH  or  AsHRAH,  nX"N  (Ex.  sxxiv.  13),  translated  grove 
in  the  English  Bible.     There  is  some  difficulty  about 
the  meaning  of  this  word,  inasmuch  as  it  is  associated 
with  "image  pillars."     These  being  emblems  of  the 
male  organ,  would  lead  to  the  belief  that  the  deity 
was  masculine;    but  the  n  at  the  end  of  the  word 
indicates  a  feminine  idea,  and  suggests  that  Asherah, 
i.e.,  the  female  organ,  was  the  counterpart  of  Asher; 
if  so,  the  emblems  would  be  offerings  to  the  Goddess. 
That  they  were  so,  we  may  judge  by  the  inscription 
which  Lucian  records  as  existent  on  the  two  enor- 
mous phalli   in    the  vestibule  of  the  temple  of  the 
Syrian  Goddess,  i.  e.,  that  they  were  erected  by  Bac- 
chus to  his  mother  Juno.     Amongst  the  Phoenicians, 
Asherah  was  a  Goddess.     We  may  fairly  conclude, 
then,  that  the  word  in  question  typified  the  female 
creator   uuder   her  mundane    form.      Asherah   and 
AsHTORETH  are  equivalent  to  each  other. 

The  idea  embodied  in  our  word  grove  has  nothing 
to  do  with  a  clump  of  trees,  for  we  find  (1  Kings 
xiv.  23)  that  groves  were  erected  "  under  every  green 
tree,"  and  that  they  were  objects  of  worship  (Judges 
iii.  7).  When  worshipped,  they  were  associated  with 
Baalim,  as  husband  and  wife.  It  has  been  abun- 
dantly proved,  that  the  image  of  Baal,  or  Asshur, 
was  characteristic  of  his  sex ;  we  presume,  then,  that 
the  emblem  of  Asherah  would  be  equally  so.  That  it 
was  so  in  many  instances,  the  learned  author  of 
The  Remains  of  the  Worship  of  Priajms  in  the 
Middle  Ages  has  demonstrated,  for  he  has  figured  four 
stone  images  of   women    (which   existed   till   within 


308 

Asherah]  very  recently  over  the  porches  of  certain  churches 
AsHRAH  )  in  Ireland,  and  may  still  be  seen  in  museums), 
in  Avhich  the  "  Asherah"  is  exposed  in  so  flagrant  a 
manner,  that  we  cannot  exhibit  it  pictorially.  The 
same  author  depicts  other  images  which  have  existed, 
or  which  may  still  be  seen,  in  ecclesiastical  buildings 
elsewhere,  wherein  attention  is  drawn  by  a  female 
to  that  part  which  characterises  her  sex. 

The  same  writer  remarks  that,  amongst  the 
Irish,  the  figures  in  question  were  considered  as 
charms  to  bring  good  fortune ;  and  we  have  already 
mentioned  (p.  114)  that  the  feminine  emblem  for  a 
very  long  period,  and  over  a  vast  extent  of  country, 
has  been  considered  as  a  talisman  to  bring  good  luck. 
Now,  amongst  the  Phoenicians,  Aslicvah,  or  '  the 
grove,'  was  the  Goddess  of  good  fortune,  and  we 
thus  obtain  evidence  confirmatory  to  our  views.  But 
it  is  probable  that  the  naked  truth  was  generally 
veiled  under  certain  emblems,  and  it  behoves  us  to 
ascertain  what  these  were.  The  most  simple  form 
which  was  adopted  was  the  closed,  or  slightly  opened, 
mouth,  placed  uprightly.  Such  a  figure  may  be  seen 
in  the  article  Eve  {infra),  wherein  some  Egyptian 
God,  seated  upon  a  lotus,  is  adoring  the  mother  of  us 
all.  A  farther  development  of  the  symbol,  which 
showed  it  in  conjunction  with  Baal,  was  the  eye ;  and 
amongst  the  most  common  of  all  Egyptian  charms  is 
that  organ  open,  which  was  at  once  the  emblem  of 
the  Omniscient  Creator,  and  of  the  '\^7^,  crva,  or  arba, 
the  male  and  female  elements  conjoined. 

The  same  sort  of  idea  may  be  recognised  in  the 
mystic  composition  on  page  156,  wherein  the  emblems 
of  the  sexes  are  conspicuous,  though  veiled.  The 
"  Asherah,"  amongst  the  Assyrians  and  Babylonians, 


309 

Asherah]  was  much  complicated  (see  figs.  62-67,  pp.  159, 
AsHEAH  J  160,  161).  It  is  interesting  to  find  that  the 
symbols  which  I  ha^-e  identified  with  the  sacred 
mother  {vide  suj^ra,  pp.  158-169),  and  which  were  wor- 
shipped in  Mesopotamia,  are  called  '  groves  '  by  many 
Cuneiform  scholars.  The  most  difficult  part  of  the 
subject  is  to  ascertain  what  is  to  be  understood  by 
the  expression,  ''where  the  women  wove  hangings 
(or  houses)  for  the  grove  "  (2  Kings  xxiii.  7).  The 
explanation,  however,  is  simply  this,  that  the  wor- 
shippers of  "  Asherah "  paid  their  homage  in  a 
very  matter  of  fact  fashion  {vide  infra,  Bit-Shag- 
gatha).  After  some  public  devotion,  a  private  shrine 
was  sought ;  and  that  one  might  readily  be  found  iu 
the  immediate  vicinity  of  the  temple,  retreats  were 
constructed,  over  the  entrance  of  which  the  votaries 
threw  a  veil  when  they  occupied  them.  These  hang- 
ings, then,  which  converted  a  public  spot  into  a 
devotional  cell,  were  as  much  necessaries  in  the 
worship  of  "  Asherah,"  as  are  the  vast  piles  of  chairs 
which  we  see  in  continental  churches.  We  may  enter 
such  a  building  from  simple  curiosity,  or  we  may 
prefer  to  offer  up  our  orisons,  "  leaning  upon  the 
top  of  a  staff,"  in  which  case  we  pay  nothing  for  the 
privilege ;  but  if  we  wish  to  consult  our  creature 
comfort,  we  hire  a  chair  or  two.  In  like  manner, 
a  worshipper  of  Asherah  might  adore  the  Virgin 
gratuitously ;  but  if  he  chose  to  indulge  in  luxury, 
and  required  a  votaress  with  a  veil,  he  paid  accord- 
ingly. The  more  beautiful  the  curtain  (see  Ezekiel 
xvi.  16)  and  the  wearer  of  it  were,  the  higher  was 
the  price  which  was  paid  into  the  treasury.  Our 
authorities  for  this  use  of  the  "hangings,"  or 
"  houses,"  in  the  text  referred  to,  are  certain  fres- 


310 

AsHERAHi  coes    wliicli    have    been    removed    from    Pompeii 
AsHEAH   1  into  the  secret  chamber  of  the  Miisee  del  Re  at 

Naples.'' 
AsHiMA,  ^^^'^^:   (2   Kings  xvii.  30),   a  divinity  of  Hamath. 
I  think  that  the  word  signifies  "  The  maternal  fire," 
or  "  The  mother  exists."     "  Umma,"  or  "ammah," 
is   "mother,"    and    ash,   "fire,   or  existence."     It  is 
probable  that  many  English  words,  compounded  with 
ash,  have  a  similar  origin,  c.  g.,  Ash-by,  Ash-bourne, 
Ash-leigh,  &c.     We  have,   too,  ash  and  asJtes,  con- 
nected with  the  idea  of  fire. 
AsHKELON,  P^k"^^^  (Judges  i.  18).     See  page  67,  sujJva. 
AsHNAH,  ^W^  (Josh.  XV.  33),  probably  for  ^^^^,,  Jeshanah, 
"  The  old  one ;  "    equivalent  to  Ilos,  Time,  Cronos, 
or  Saturn. 
AsHPENAZ,  P.^t^'^'  (Dan.  i.  3),  of  doubtful  origin  and  import. 
AsHTORETH,  n^D^y   (1   Kings  xi.  5),  or  nnn^^y^  Ashtaroth 
(Deut.  i.  4).     I  should  feel  disposed  to   derive  this 
word  from  ^f^,  isha,   1^,   tor,   "The  woman  dove," 
Ashtoreth   being  the   plural  form.     "^^P^,   ester,   sig- 
nifies the  star  Venus,  the  goddess  of  good  luck  with 
wealth    and   love.      (Compare  Esther.)     The  name 
has  also  been  rendered,   '  The   spouse,   or  wife '    (of 
Mahadeva),  '  Goddess  of  love,'  &c.     Ishtar  was  one 
of   the    names    given  to  the  celestial  virgin  mother 
in    Assyria,    and    Ishtaroth    would    be    the    natural 
Hebrew  plural  for  "  the  Ishtar s,"  i.  c,  as  virgin  and 
mother,  or  as  the  androgyne  mother.     (See  Baal  and 
Ishtar). 

Ashtaroth,  Astarte,  and  Ishtar,  (Cuneiform, 
lastara,)  seem  to  have  been  essentially  the  same 
deity  under  different  names  ;  and  fancy  sees  in  our 
English    Easter   a    modern    variant    of    this    ancient 

37  nrrculaneum  et  Pompeii,  par  Mons.  Rous  Aine. 


311 

Ashtoreth]  goddess.  Some  Phanician  names,  compounded 
witli  Astarte,  have  come  down  to  us  through  the 
Greek,  e.(/.,  A§oa(jTapTo;,  ahdastaytos;  BaWaa-rcipTos, 
ballast artos ;  BoSoVrwp,  hodostor;  AeXiao-Taproc,  deli- 
astarios;  and  we  may  possibly  trace  to  this  origin  the 
English  names  Startin,  Star,  Starleigh,  &c. 

Pillars,  columns,  &c.,  seem  to  have  been  erected 
to  Astarte,  the  meaning  of  which  may  be  ascertained, 
not  only  from  Lucian's  account  of  the  Syrian  God- 
dess, but  from  the  pine  cone  offered  at  the  Assyrian 
shrines.  The  erection  of  the  tower  indicated  one 
part,  and  the  pine  cone,  or  egg,  the  other  part,  of  On 
and  his  cluster.  Hence  we  conclude  that  Ashtoreth 
is  practically  the  same  as  Asheeah. 

Ashtoreth  Karnaim,  ^)-rP.  nnwy  (Gen.  xiv.  5),  is  simply 
the  Goddess  Astarte,  adorned  by  the  ram's  horns, 
('^!'^7?5  karnaim,  denoting  tico  horns),  just  as  Isis  is 
represented  with  the  horns  of  a  cow.  The  female 
deity,  when  represented  with  the  horns  of  a  mas- 
culine animal,  is  supposed  to  be  androgyne,  and  the 
figure  becomes  the  emblem  of  divinity  and  power. 
Probably  the  same  as  Succoth  Benoth. 

AsHUR,  "i-int^^N  (1  Chron.  ii.  24,  and  iv.  5).  It  is  evident  that 
this  name,  which  was  borne  by  two  Jews,  is  essentially 
the  same  as  Aslier  and  Assher ;  but  it  has  been 
altered  so  as  to  remove  the  semblance  of  relationship 
with  the  Assyrian.  We  have  amongst  ourselves 
evidences  of  similar  change  ;  thus  Abraham,  by 
dropping  the  first  a,  becomes  "Braham;"  by  other 
styles  of  change  Levi  becomes  Elvi ;  Chajim  becomes 
Hime,  or  Hyam ;  Smith,  Brown,  Green,  appear  as 
Smythe,  Browne,  and  Greene ;  and  sometimes  the 
desire  of  change  will  convert  the  homely  looking 
"  Stirrup"  into  the  aristocratic  "  de  Styrap." 


312 

AsHYATH,  n^'^y  (1  Chron.  vii.  33),  "  A  stout,  firm,  or  strong 
one."     Fiirst. 

AsiEL,  ^^^''"^y  (1  Chron.  iv.  35),  a  variant  of  Asahel,  signifying 
"El  creates  ;  "  or  possibl}^  it  comes  from  i^'^V,  asa,  and 
^^,  el,  "El  is  shaggy,  or  hairy."  In  this  case  the 
^^,  el,  was  allowed  to  remain  unchanged ;  the  early 
redactors  of  the  modern  text  having  let  the  books 
of  Chronicles  alone,  as  they  were  not  often  read  or 
consulted  by  the  Jews. 

AsNAH,  '%^?''-'  (Ezra  il.  50).  This  word  is  an  indication, 
apparently,  of  Persian  iiifluence  over  Jewish  nomen- 
clature, for  we  very  naturally  associate  it  with  the 
name,  Asnapper  ;  if  so,  it  signifies  "great,  or  distin- 
guished." If  we  seek  for  a  Hebrew  derivation,  we 
cannot  find  one  nearer  than  ]'^^,  ashen,  and  >^l,  jah, 
of  which  last  the  yod  is  elided ;  this  would  give  the 
meaning,  "  Jah  is  firm,  hard,  or  strong."  Fiirst 
assigns  the  meaning  as  "  dwelling  in  a  thorn-bush  "  ! 

AsNAPPEE,  "iSJpx  (Ezra  iv.  10),  "  Greatly  distinguished." 

AsPATHA,  ^^napx  (Esther  ix.  7),  Persian,  "  The  horse 
given  "  (Gresenius).  The  horse  was  sacred  to  the 
Sun  in  Persia.  Here  the  sign  is  used  for  the  thing 
signified.  Fiirst  states  that  the  emblem  of  the  God 
Behram  was  a  horse. 

AsRiEL,  ^^'''?^^  (Numb,  xxvi.  31).     See  Asaeeel. 

AssHUR,  l-l^^^*  (Gen.  x.  11),  "  A  mighty  man,"  "  a  hero  ;  "  a 
variant  of  Asher,  which  see. 

AssiR,  "i"'?^  (Exod  vi.  24),  a  variant  of  ""D^',  asar,  "He 
binds  together,"  "  he  unites,"  sexually ;  the  name 
is  also  allied  to  the  Phoenician  deity  "ip^^',  Aser,  who 
is  the  equivalent  of  Osiris,  and  every  other  of  the 
primeval  male  deities.  It  is  a  covert  form  of  express- 
ing the  masculine  emblem. 

Assyria  and  Assur  are  other  forms  of  the  Hebrew  Asshur, 


813 

AssiTvIa)    tlie  same  name  standing  in  Hebrew  alike  for  the 
AssuR    i    founder  of  the  monarchy  and  his  kingdom. 
AsHA-DUR-KALi,  a  masculiue  cognomen  in  Assyria. 
AsHAH,  Cuneiform,  =  "  The   woman ;  "  ^'^?,   "  to  be  fitted 
together."     A   variant   of  Ishtar;    also   Atha,   Isha, 
Ashr. 
AsHAE,  or  Athar.     "  A  place,"  ''tl'^.. 
AsHUR-Tzu    and   Ashur-liah,  Cuneiform,    male   names,   — ■ 

"Asshur  conquers,"  and  "is  victorious." 
AssARAK,  a  modern  Arab  daemon.     Probably  from  ^^^,  asha, 
and  ns,  akli,  l.  c,  "  like  to  Ishtar,"  or  "  Hke  to  fire," 
or  "like  to  the  w'oman." 
AssHUR-AKH-iDDiN.    The  Cuneiform  reading  of  Esar  Haddon. 
An-asura,  Yedic,  "  a  demon." 

As  ;/       "  to  exist,"  "to  be,"  the  origin  of  is. 

Ash,  ;/       "to  go,"  "  to  take,"  "  to  shine." 

Asi,  ,/       "  a  sword." 

AsPARAS,         „       or   Apsaras.      Nymphs   for    the    gods   to 

disport  with. 
AsTRi,  ,/       "a  shooter."     Astra,  '  a  missile  weapon,' 

*  an  arrow.' 
AsuRA,  „       "  eternal." 

AsuEAS,  „      "  enemies  of  Cristna,"  "  lightless."     Have 

they  anything  to  do  with  Osiris  ? 
Atar-sura,  the   name   of  an   Egyptian,  living  at  Nineveh. 

(Compare  Sara,  and  Surya.) 
Atarah,  nn^y  (1    Chron.  ii.  26),  "A  crown,  or  diadem;" 
Ataroth  is  its  plural.     Crowns  were  emblems  of  the 
Sun's  disc ;    we  often  call  them  aureoles,  when  they 
adorn   the   heads  of  saints,  re  being  one  of  the  solar 
names. 
Ataroth,  r\\^\2V  (Numb,  xxxii.  3).     See  Atarah. 
Ataroth-adar,  "i"^t5-nnoy    (josh.    xvi.    5),    "The    top    of 
Ataroth." 


314 

Ater,  "^^^^  (Ezra  ii.  16),  for  l'?^>',  atar,  "  He  sinTouucls  us," 
or  "he  binds  together."     (Compare  Assir.) 

Athach,  ^pi!  (1  Sam.  XXX.  30)  "He  is  bold,  or  impudent." 
(Compare  Ithaca,  'Uolxy}.) 

Athaiah,  ^'^y  (Nehem.  xi.  4),  "  Jah  assists;"  from  ^^V, 
atliah,  and  ^\,  Jah. 

Athaliah,  ^yX}V,  (2  Kings  xi.  1),  "  The  Jah  sending  earth- 
quakes;  "  from  ^t^^,  athal,  "to  shake  violently,"  and 
'"1^,  Jail.  It  seems  probable,  from  the  history  (see 
Amos  i.  1),  that  this  queen  was  born  shortly  after  a 
destructive  earthquake  ;  and  hence  the  name.  (Comp. 
Isaiah  xxix.  6,  "  Thou  shalt  be  visited  of  the  Lord 
with  earthquake.") 

When  writing   the   preceding,  Gesenius  was  my 
chief  Hebrew  authority ;  but  I  now  find  that  Fiirst 
assigns   to    ^f^,  athal,  the  following  meanings :   "  to 
knot,  or  tie  together,"  "to  be  vigorous,  strong,  and 
able ; "    if  this    be    correct,    the    cognomen    signifies 
"Jah  ties  together,"  or  "is  strong  and  firm."     We 
may  compare  this  with  Ater  and  Assir.     AVe  have 
already  seen  that  Jah,  like  El,  was  sometimes  asso- 
ciated with  the  sensual  idea  of  the  Creator ;  we  now 
see  that  the  ten  tribes  who  seceded  from  the  Jews 
carried  with  them  the  same  reverence  for  the  name 
of  Jah  as  the  latter  retained.     It  is,   however,   sur- 
prising that  the  modern  redactors  of  the  sacred  text 
should  have  allowed  the  word  to  be  spelled  in  full, 
thus  showing  that  their  own  sacred  name  was  borne 
and  respected  by  one  of  the  offspring  of  idolatrous 
Ahab  !     This    is    only    to    be    accounted    for  by   the 
cognomen  occurring  in  the  Books  of  Kings,  which, 
like  those  of  Chronicles,  were  very  little  read.     (Comp. 
Jehu.) 
Athlai,    '^Jpy    (Ezra    x.    28),     "Jah    ties    together,"    "is 


315 

Athlai]  vigorous,"  "  strong,"  "  able."  This  is  an  elided 
form  of  the  jj receding  word. 

Athor.  The  name  of  one  of  the  divinities  of  Egypt,  which 
we  may  best  render  as  "  the  sacred  cow,"  or  Isis, 
with  the  bovine  head.  The  fruitful  mother  of  all 
creation  was  represented  under  an  infinite  variety 
of  forms  ;  very  frequently  as  a  cow  giving  nourish- 
ment to  her  calf,  and  caressing  it  with  her  tongue, 
as  quadrupeds  are  accustomed  to  do.  We  should 
naturally  imagine  that  a  cow  might  be  selected  for 
worship  simply  as  the  consort  of  the  bull,  but  we 
learn  from  ^lian,  whom  I  have  already  quoted  (page 
54),  that  there  was  a  reason  why  she  should  be 
chosen  independently  of  such  connection.  It  is 
remarkable  that  the  lioness  has  a  like  propensity 
with  this  creature  to  roar  out,  in  hoarse  bellowings, 
the  want  she  feels.  This  instinct  directly  tends  to 
keep  down  the  race  of  lions,  which,  being  individually 
long  lived,  and  too  powerful  to  be  killed  by  other 
animals,  would  soon  become  formidable  by  their 
numbers.  As  is  the  case  with  rats,  there  are  a  great 
many  males  to  one  female  ;  and  when  the  latter  roars 
for  indulgence,  all  the  lions  within  hearing  rush  to 
enjoy  her  company;  and  if  there  are  more  than  one, 
they  fight  until  all  but  one  are  killed,  or  put  to  flight. 
Hence  it  happens  that  many  of  the  Goddesses  are 
represented  in  connection  with,  or  are  symbolised  by, 
the  lioness,  just  as  others  are  by  the  cow.  The  amount 
of  knowledge  possessed  by  the  ancients  respecting  the 
habits  of  the  lower  animals  seems  to  have  been  far 
gi-eater  than  is  usually  thought.     (See  Heifer.) 

Atroth,  J^'^^py  (Numb.  xxii.  35),  a  variant  of  Ataeoth, 
which  see. 

Attai,  ^W  (1  Chron.  ii.  35),  a  variant  of  Ittai,  said  to  mean 


316 

Attai]  "  opportune."  I  copy  the  following  from  Ancient 
Pillar  Stones  of  Scotland,  by  George  Moore,  M.D.  ; 
the  passage  occurs  in  the  attempt  to  decipher 
two  inscriptions  on  an  upright  stone :  "  The  word 
is  Aithie,  Aittie,  or  Ettie.  This  is  the  precise  form 
of  the  Aramaic  word  Aittai,  which  occurs  twice  in 
the  Old  Testament  as  a  proper  name ;  once  in 
Chron.  xi.  31,  as  ''t^''^,  Itlia'i,  and  again  in  Samuel 
xxiii.  29,  as  ''^^,  Ittai ;   the  name  being  that  of  the 

same  person  in  each  instance This  name 

is  well  represented  by  the  Scotch  ])atronymic  Ettie. 
This  name  appears  under  many  spellings,  as  Aeddie, 
Eadie,  Eaddie,  Edie,  Adie,  Adey,  Ade,  Ada,  Eddy, 
Eathie,  and  Etty."  There  is  much  more  in  his 
book  respecting  this  name,  which  he  takes  to  mean 
"the  living  one,"  "the  vigorous  and  distinguished 
person,"  pp.  33,  31.  I  am  glad  to  see  that  the  learned 
author  of  this  book,  which  only  came  into  my  hands 
when  I  had  composed  almost  the  whole  of  the  pre- 
ceding matter,  holds  the  same  opinion  as  myself,  as 
regards  the  extent  of  travel,  trade,  and  missionary 
enterprise  in  the  days  of  the  Phoenicians,  although 
he  differs  from  me  very  materially  in  the  idea 
which  he  supports,  viz.,  that  the  traders  were  Jews, 
of  the  tribe  of  Dan. 

At,  Sanscrit,  "To  go,"  "  to  move  continually." 

Atmou,  Atbioo,  Atum,  Atm  (Egyptian)  =  "  darkness,"  (the 
atmosphere?) 

Attan,  Cuneiform,  "I  gave,"  from  natan ;  same  as  l^i^, 
Nathan,  '  he  gives,  or  gave.' 

Attata,  Scythic,  =  "  father  ;  "  Esquimaux,  attatak  ;  Gothic, 
atta  ;  Magyar,  «^7/« ;  Syriac,  aZ;6rt  ;  Gaelic  and  Irish, 
aithair ,-    Manx,  Ayr ;    Bohemian,  Otee. 

Attala,  Sanscrit,  "  High,"  "  lofty,"  "  top  room  of  a  house.'' 


317 

Attala]  (Compare  Atilla,  '  king  of  the  stars  ; '  and  Attains, 
a  royal  name  in  ancient  Asia  Minor.) 

AvA,  '^jy  (2  Kings  xvii.  24).     See  Avau, 

Ayah,  a  variant  of  Ivali.  This  is  one  of  the  readings  of  the 
name  of  the  God  of  the  air  by  Rawlinson,  the  Arabic 
word  for  which  he  tells  us  is  hiva.  I  will  not 
copy  his  remarks,  but  refer  simply  to  Eawlinson's 
Herodotus,  vol.  i.  p.  498,  second  edition. 

AvEN,  1.)^'  (Josh.  vii.  2),  or  Aun  =  jix,  on,  a  variant  of  On. 
This  is  probably  the  origin  of  such  names  as  Avon, 
Avonmorc,  Avon,  Avison,  and  many  others. 

AviM,  Ci*iy  (Deut.  ii.  2B).  Also  called  Avims,  and  Avites  ; 
possibly  "  The  nomads,"  a  verbal  substantive  ;  pro- 
bably from  the  root  <^]^,  avah,  '  to  move  about  a  thing, 
as  tents  or  huts.' 

Az,  Vedic,  "To  be  strong." 

AzA,  «^^„  "  To  be  hot,"  "  to  kindle." 

Azal,  ^V^  (Zech.  xiv.  5),  "He  is  distinguished." 

AzALiAH,  -li^i^H'^!  (2  Kings  xxii.  3),  "  Jah  is  distinguished,  or 
noble  ;  "  from  ^V^,  azal,  '  noble,'  '  choice,'  '  select.' 

AzANiAH,  n;:TK^  "  Jah  hears  ;  "  1!^>',  azan,  '  to  hear,  weigh, 
ponder.' 

AzAR,  AzzuK,  "••l-^y  (Jer.  xxviii.  1),  "  He  strengthens." 

AzAREEL,  ^^HV,  (1  Chron.  xii.  6).  (Compare  with  Asariel.) 
"El  is  a  helper,"  or  "God  helps."  (Compare  also 
Aznel.)  Gesenius  compares  Hasdrubal,  *  ths  help 
of  Baal,'  or  '  Baal  the  helper.' 

AzATJAH,  nnTt<  (2  Kings  xiv.  21),  "  Jah  the  helper." 

AzAZ,  U.V  (1  Chron.  v.  8),  is  equivalent  to  "strong,"  "to  be, 
or  make  strong." 

AzAZEL,  ^^^%  translated  scape-goat  in  our  ordinary  version ; 
but  from  the  context  it  would  seem  that  he  was  some 
imaginary  being,  analogous  to  our  devil,  or  Satan, 
i.  e,,  the  adversary.     Fiirst  speaks  of  him  as  being 


318 

Azazel]  the  same   sort  of  conception  as  the  Etruscan  and 

Greek  Typhon.     (See  Scape-Goat.) 
AzAZiAH,  •"''^V:''-^!?   "  The  strong  Jah,"  or  "  Jah  is  strong  or 

firm." 
AzBON,  V^y^,  ezhon,  "On  shines;"  ^V^,  asab,  'to  shine.' 
AzEUK,  p-^2?y  (Neh.  iii.  16),  "He  sets  free." 
AzEKAH,   ^\>)V,    (Joshua  X.   10),    "He  will  break  through;" 

Pl^,  '  to  chop,  break,  or  dig  through.' 
AzEL,  ^^^  (1  Chrcn.  viii.  37),  "He  is  strong,  noble." 
AzEM,    2.)'.?^,    or  EzEM   (Joshua  xv.    29),    "He    is    powerful, 

firm." 
AzGAD,  ^IP.  (Ezra  ii.  12),  "  Good  luck  is  protection." 
AziEL,  ^mi  (1  Chron.  xv.  20),  "El  judges,"  from  IIV,  azali, 

'  to  judge,'  and  ^^,  el,  &c. 
AzizA,  ^Try  (Ezra  x.  27),    "Strong,"   "the  Syrian   Mars." 

The  name  of  the   Sultan   of  Turkey  is  Abdul  Aziz, 

in  which  the  scholar  can   readily  see    '  the    servant 

of  El,  the  strong  one.' 
AzMAVETH,   Tr\\0]V   (2  Sam.  xxiii.  31),    "Strong  to  death;" 

from  fy,  ez,  and  n-io,  maveth.     (See  Beth  Azmaveth  ) 
AzMON,  |i»>7  (Numb,  xxxiv.  4),  "  The  might  of  On  ;"  °H, 

ezem,  or  i^^Vy,  aziiia,  'might,'  '  strength.' 
AzNOTH  Tabor,   ^^nn  ni^T^  (josh.    xix.   34),    "  Summits   of 

Tabor;  "  \l^},  '  a  point,  or  top.' 
Azpjel,  ^^^?ry  (i  Chron.  v.  24),  "El  shuts  up;"  '^^t  azar, 

'  to  enclose.'     Hence  "  the  angel  of  death,"  who  shuts 

up  the  dead  in  the  grave. 
AzRiKAM,   2|^'"?;y   (1  Chron.  iii.  23),   "God  is  helper;"  Dp, 

kam,  'assistant,'  is  a  periphrasis  for  >^l,  Jah,  in  proper 

names,  e.g.,  Adoni-kam.     Fiirst. 
AzuLAH,  nn-iTi;    (i    Kings   xxii.    42),    "A  heap  of  stones," 

"  desolation." 
AzuR,    "^-l-ty    (Jer.    xxviii.    1),     "  He    hedges    us    about,    or 

protects  "  =  Ijy,  azar. 


319 

AzzA,  or  Gaza,  nw  (Gen.  x.  19),  '*  Strong,"  "  fortified ;" '« 

tV,  02,  '  strength,'  &c. 
AzzAN,  ll'^y  (Numb,  xxxiv.  26),  "  He  is  sharp  or  strong," 

B.  This  letter,  which  is  called  in  the  Hebrew  '^''?,  heth,  or 
ha'ith,  and  in  the  Greek  /Svjxa,  heeta,  takes  its  name 
from  a  house,  or,  as  many  say,  from  a  tent.  In 
support  of  the  latter  statement,  it  is  averred  that  the 
original  form  was  conical,  and  that  in  the  Ethiopic 
it  has  still  a  form  resembling  a  tent.  The  point 
is  only  of  importance,  inasmuch  as  it  is  advanced  as 
an  argument  to  prove  that  the  originators  of  the 
alphabet  were  nomads,  not  living  in  houses,  and 
Hebrews,  rather  than  Phoenicians.  But  a  reference 
to  alphabetical  signs  in  general  does  not  disclose  any 
appreciable  resemblance  to  the  thing  whose  name  the 
letter  bears.  It  is  true  that  '  aleph,'  in  the  Phoeni- 
cian, bears  some  likeness  to  a  bull's  head ;  but  3, 
gimel,  would  never  be  mistaken  for  '  a  camel,'  or  J, 
nun,  for  '  a  fish.' 

.  As  a  matter  of  fact,  2  resembles  a  square  house 
more  than  a  conical  or  other  marquee ;  but  then  the 
letters  n,  n.  n,  D.  he,  cheth,  tau,  and  Jinal  mem,  are 
still  better  outlines  than  n  of  an  oriental  mansion. 
Moreover,  in  the  Ethiopian  alphabet,  even  the  letters 
I,  ItJi,  a,  and  t,  are  more  like  a  tent  than  the  letter 
b ;  of  which,  for  the  reader's  convenience,  we  give 
wood-cuts,  in  the  order  named, — 


ArhHA 


/.  /'/',  0,  ,(,  (, 

88  There  are  two  mcftiiings  to  rwj?,  Aus:a,  or  Ga-na ;  the  one  "  he  is  hard,  or 
stiff,"  the  other  "he  shuts,  or  encloses ;"  cUHoreutly  puiutecl,  we  have  the  meanings 
"  wood  "  and  "  the  spine."  Comparu^  the  uiime  with  that  of  the  other  Philistine 
towns,  I  conclude  that  the  signification  is,  "  he  is  ready  to  generate." 


320 


B]  From  this  it  will  be  seen  that  all  resemble  tents, 
•with  or  without  the  '  lodge-pole.'  In  none  of  the 
alphabets  which  I  have  yet  seen,  does  B  in  any  way 
resemble  either  a  house  or  a  tent ;  and  we  consider  that 
no  valid  argument  can  be  founded  on  the  assertion 
that  it  did  so  once  upon  a  time. 

In  the  Phcenician,  Hebrew,  and  Greek,  the  letter  in 
question,  when  it  is  used  as  a  numeral,  stands  for  'two.' 
In  compound  proper  names,  it  is  stated  by  Fiirst, 
that  I  is  occasionally  used  instead  of  If,  hen,  e.g., 
17?,  h'dan,  is  equivalent  to  ITt?,  hen-clan  ;  sometimes 
instead  of  "^V?,  haal,  e.  g.,  \V^,  Von,  instead  of  1^  ^^^^ 
haal-on,  and  2t?f,  Vtam,  for  ^^9  "^V?,  haal  taam ; 
sometimes  for  ^'•3,  hetli,  e.g.,  '^'^^f'^},  heshterah,  for 
n'iri^y'n''3j  heth-aslitarah.  The  same  author  also 
states,  that  in  Phoenician  proper  names,  ^''2,  heth  is 
reproduced  by  ^,  te. 

Being  a  labial,  2,  h,  is  interchangeable  with 
others,  and  occasionally  takes  the  place  of  s,  j),  10, 
m,  and  1  v.  We  have  in  our  own  country  a  good 
illustration  of  this  in  the  words  Billy,  Willy,  and 
Pilly,  which  are  variants  of  each  other.  The  letter  is 
also  used  as  a  preposition,  and  as  such  added  to 
the  commencement  of  words  ;  its  signiflcation  then 
corresponds  to  the  Latin  in.  It  is  the  most  general 
preposition  for  motion,  near,  and  may  signify  '  in,' 
'amongst,'  'within,'  'at,'  'by,'  'near,'  'on,'  'before,' 
'in  the  presence  of,'  'upon,'  'to,'  'over,'  'against,' 
'  opposite  to,'  '  near,'  '  like  to,'  '  as,'  '  for,'  '  on  account 
of,'  '  concerning,'  '  together  with.' 

Baal,  ^V?^  plural,  Baalim.^"   There  is  strong  reason  for  believ- 
es baalim. — Lajard,  in  his  researelies  on  the  worship  of  Venus,  writes:   "  The 

names  Baalim,  Baaloth,  Eloim,  Elooth,  Alonim,  unci  Alonoth,  employed  iu  the 

plural,  sometimes  in  the  masculine,  sometimes  iu  the  feminine  ;    aud  the  plural 


321 

Baal]  iug  that  this  word  has  origuiall}^  heen  a  compound 
one,  consistmg  of  ^^,  cl,  and  ^^"^j  ah,  i.  c,  ah-cl,  which 
has  been  contracted  b}^  one  family  of  the  Phens  into 
''V?,  haal,  and  by  another  into  ^^'^,  hcl  or  hail ;  ??,  hal, 
as  in  Bahadan  (Isa.  xxxix.  1) ;  or  ^^,  hil,  as  in  Bilgah 
(1  Chron.  xxiv.  14).  In  this  case,  the  original  mean- 
ing of  the  word  would  be  =  "  Father  El,"  an  equi- 
valent to  Saturn,  Cronos,  Jupiter,  or  any  other  name 
by  which  the  father  of  Gods  and  men  is  known. 

Without  dwelling  upon  the  derivation,  wc  may  say 
that  lexicographers  assign  to  the  word  in  question 
the  meanings  *' lord,"  "master,"  "owner,"  "pos- 
sessor," "husband;"  it  also  signifies  "to  be  big, 
strong,  mighty."  Sanscrit,  hala,  "strength."  Speak- 
ing generally,  it  is  a  Avord  used  vaguely,  much  as  we 
use  "Lord,"  i.e.,  "The  Lord"  has  one  meaning, 
"  The  lord  of  the  manor"  has  another,  and  "  My  lord  " 
another.  Originally,  the  name  Baal  Avas  respected 
amongst  the  Jews,  for  Saul,  Jonathan,  and  David 
called  sons  after  him,  viz.,  Esli-haal,  Mcrihhaal, 
and  Beclida  (see  1  Chron.  viii.  33,  34,  and  iii.  8, 
marginal  reading).  Now  we  are  told  (Judges  x.  G) 
that  the  children  of  Israel  served  Baalim  and 
Ashtaroth.     As  these  deities  are  placed  in  conjunc- 

femininc  uamc,  Aschtaroth,  ■which  the  Septungint  have  reuclered  iu  Greek  by 
'Ao-Tdprai,  appears  to  attest  that,  iu  the  hiiiguage  as  well  as  iu  the  figured 
inouumeuts,  the  aucieuts  sought,  by  certain  artifices,  to  express  that  the  ideas 
of  unity,  of  duality,  and  of  audrogyuism  are  inseparable  from  the  idea  of  divinity." 
And  lie  adds,  iu  a  note,  "  One  of  the  consequences  of  the  employment  of  the  plural 
forms  to  connect  the  idea  of  divinity  with  that  of  androgynism,  was  to  give  to  the 
words  Baal  aud  Allah  the  mutual  faculty  of  being  emjiloycd  either  as  masculine  or 
feminine ;  when,  iu  cou=eqneuce  of  a  theologic  reform,  the  diviuity  was  found 
divided  into  male  aud  female.  \Vc  have  the  proof  of  this  in  Plosea  ii.  8,  in  which 
part  the  Septuagint  ti-auslate  Baal  as  if  a  feminine  deity ;  aud  again  iu  Rom.  xi,  4, 
where  Baal  is  ag.aiu  spoteu  of  as  a  female  diviuity."  The  Babylonian  figure 
(see  Plate  II.,  Fig.  3)  is  described  by  him  as  answering  equally  to  Baalim  and 
Ashtoreth.  And  he  adds,  '•  that  the  Greek  word  Ocos  is  also  both  of  a  musculiue  and 
feminine  gender."     (Page  111,  edit.  1.) 

X 


322 

Baal]  tion,  and  ns  the  termination  'of  the  phiral  form  shows 
them  to  be  masculine  and  feminine,  and  moreover  as 
we  know  that  Ashtoreth  is  a  female,  it  is  tolerably 
clear  that,  whatever  form  Baal  assumed,  he  was  a 
male  deity.  My  impression  is,  that  he  Avas  the  same 
as  the  Hindoo  Mahadeva.  I  doubt  whether  there  were 
really  more  Baals  or  Ishtars  than  one.  We  should 
ourselves  be  indignant  if  any  one  said  that  we  had 
polytheism  amongst  us ;  and  yet,  in  our  Prayer 
Books,  we  have  suppHcations  addressed  to  three 
distinct  persons,  and  in  Papal  books  of  devotion  a 
fourth  is  added;  and  besides  these,  there  are  an 
innumerable  host  of  saints  to  whom  prayers  are 
offered. 

Amongst  the  Romanists,  there  are  "Mary  of  the 
Guard,"  "  Mary  of  Sorrow,"  "  Mary  of  Loretto,"  and 
many  others.  In  our  own  Scriptures,  the  appellations 
of  the  Creator,  &c.,  are  very  numerous,  yet  they  all 
have  reference  to  one  (see  1  Cor.  xii.  4,  5,  6,  et  seq.) 
As  a  foreigner,  studying  our  English  books,  receives 
an  idea  of  the  British  estimate  of  God  by  the  appel- 
lations which  we  use,  e.  [/.,  "  God  of  love, "  of 
"mercy,"  of  "judgment,"  of  "life,"  "death,"  &c., 
so  we  may  form  an  idea  of  the  notions  of  Baal 
which  were  held  by  the  ancients,  by  ascertaining  his 
varied  appellatives,  and  their  nature.  We  take  them 
seriatim.  i 

Baal-eeeith,  nn^-?y3  (Judges  viii.  ^3),  "Baal  the  cove- 
nanter," "  the  lord  of  the  coveuant,"  i.  c,  consenting 
to  do  good,  &c.,  to  those  who  agreed  to  worship  him. 
So  far  as  we  can  judge,  the  idea  of  men  making  a 
covenant  with  the  Almighty  was  a  very  ancient,  and  is 
still  a  very  common  one.  Now  "  a  covenant,"  in 
plain    English,    signifies   "  a   bargain  ;  "    and  to  the 


323 

Baal-Beritii]  pliilosoplier,  the  notion  of  making  a  bargain 
with  the  Omnipotent  savours  of  blasphemy.  But 
setting  this  aside,  let  ns  try  to  form  a  notion  what 
sort  of  a  bargain  would  be  made  between  Baal-Berith 
and  his  votaries.  Being  a  so-called  heathen  god,  he 
would  promise  them,  as  gypsies  do  silly  men  and 
women  of  to-day,  "good  luck  in  everything,"  "hand- 
some and  rich  spouses,"  "great  wealth,"  "  success  in 
business,"  "  abundance  of  'bonnes  fortunes,'  "  every- 
thing, in  fact,  which  earth  could  bestow  to  yield  and 
intensify  pleasure. 

Let  us  turn  next  to  the  covenant  proposed  by 
"  Jah,  or  El  Berith  "  (Deut.  xxviii.  1  to  end).  We 
find  that  He  promises  "  pre-eminence  amongst 
nations ;  "  "  blessings  in  the  city  and  in  the  field, 
in  the  fruit  of  the  body,  of  the  ground,  of  the  cattle," 
cl'c. ;  "blessings  of  basket  and  store;"  "blessings 
against  enemies;"  "courage  unlimited;  "  "abundance 
of  manly  vigour,"  &c.  {Ibid.,  verse  11,  see  marginal 
reading).  On  the  other  hand,  if  El  Berith  was  not 
worshipped  as  his  priests  prescribed,  a  variety  of 
curses  are  menaced,  being  the  opposite  of  the 
blessings  promised. 

After  this,  let  us  ask  ourselves  the  real  difference 
between  Baal-  and  El-Berith.  Both,  through  their 
priests,  equally  promise  sensual  gratification ;  and  both, 
through  the  same  medium,  would  doubtless  be  able  to 
attribute  any  misfortune  which  happened  to  a  votary 
to  a  breach  of  covenant,  or  a  breaking  of  the  bargain. 

Even  at  the  present  day,  our  ideas  are  the  same 
as  those  of  the  votaries  of  any  ancient  covenant  god. 
AVe  believe,  as  we  are  told,  that  the  terms  of  the 
bargain  with  the  Almighty  are  to  be  found  in  the 
Bible ;  and  when  any  misfortune  befals  us,  no  matter 


324 

Baal-Beeith]  in  what  shape  soever  it  may  come,  we  are 
assured  by  those  who  assume  to  be  divine  ministers 
that  we  have  broken  the  terms  of  the  covenant,  and 
hence  have  come  to  grief.     We  are  thus  constantly 
led  to  attribute  results,  which  emanate  entirely  from 
our  own  stupidity  and  thoughtlessness,  to  the  interven- 
tion of  a  being  who  lies  'at  the  catch '  for  our  destruc- 
tion.    Now  if  a  man  ruins  his  health  by  dissipation, 
then  becomes  'pious,'  marries,  and  loses  his  children 
by  scrofula,  he  may  regret  it ;  but  he  has  no  right  to 
say  that  the  death  of  his  dearest  is  a  punishment 
sent  because  he  broke  the  covenant  of  God.     As  a 
matter   of  punishment,  a  prolonged    life  of  suffering 
in  the  person  of  a  darling  child  is  a  greater  curse  than 
its  sudden   or  speedy  death.     In  like   manner,  if  a 
nation  neglects  all  sanitary  precautions,  and  then  is 
decimated  by  pestilence,  it  is  not  right  to  assume  that 
the    scourge   is   a   chastisement    for   a    national   sin. 
But  there  never  has  been,  and  probably  there  never 
will  be,   a   people   amongst  whom  the  priesthood   do 
not  attribute  every  calamity  to  offences  against  the 
god  which  they  Avorship ;  to  propitiate  whom,  some 
offering  is    to  be  made,  which  serves  to  aggrandise 
the  power  or  extend  the  influence  of  the  hierarchy. 
(See  Berothah.) 
Baal-Gad,  T'^^'7  (Josh.  xi.  17),  a  combination  of  one  of  the 
names  or  attributes  of  Astarte   with   that   of  Baal, 
equivalent  to  "the  lord  of  good  fortune;  "  probably 
the   same  as  the   "  fortuna  virilis "  of  the  Eomans, 
and  of  the  Greeks  at  Pompeii. 
Baal-Hamon,  n'^n-bya  (Cant.  viii.  11),  "The  God  of  riches;" 
I'l'^V',  hamon,  "  riches;  "  or  "l^^^^,  amon,  "Ammon,"  or 
"  Amun "  of  Egypt.     Equivalent  to  the  Greek  and 
Roman  "  Plutus." 


325 

Baal-Hanan,  ll^'^^V^  (Clen.  xxxv.  38),  "Bad  is  gracious," 
or  "  tlie  merciful  Baal." 

Baal-Hazoe,  "il^'n-^ya  (2  Sam.  xiii.  23),  "  The  Lord  of 
safety,"  "my  fortress,"  "deliverer,"  &c.  "^l^,  liazar, 
"to  surround,  to  protect." 

Baal-Hekmon,  li»^0'^^?  (Judges  iii.  3),  "  The  Lord  of 
Hermou,"  "  worshijDped  on  Hermon."  It  is  stated 
that  the  remains  of  a  shrine  for  Avorship  are  still  to 
be  recognised  on  the  summit  of  the  mountain. 

Baal-Meon,  liyp-^y?  (Josh.  xiii.  17),  "  The  Lord  of  the 
heavenly  habitation  ;  "  X^V'O, '^ncon,  "the  dwelling  of 
God,"  &c.  In  this  appellative  we  see  the  same  idea 
associated  with  Baal  as  we  find  elsewhere  with  Jah 
(see  Deut.  xxvi.  15,  and  Psalm  Ixviii.  5) ;  by  which  it 
is  clear  that  there  was  as  exalted  an  idea  of  Baal,  as 
there  was  of  the  Jewish  God.  (But  see  Beth-Baal- 
Meon,  infra.) 

Baal-Peor,  •i'iy2-'?y2  (Numb.  xxv.  3) ;  ^'ws,  iicor,  signifies 
"  the  opening  of  the  maiden's  hymen."  (See  Peor, 
compare  Belphegor.)  The  word  in  question  therefore 
signifies  "  My  Lord  the  opener."  This  particular 
form  of  god  is  Mahadeva,  Siva,  Crishua,  Bramah,  El, 
Asher,  Ash,  Dionysus,  Bacchus,  Ab,  Saturn,  Jao  or 
Jupiter,  Osiris,  Adonis,  Hercules,  under  a  different 
name.  Every  ancient  god  has  nearly  as  many  s3'no- 
nymes  as  our  own.  By  multipying  the  names  of 
a  god,  we  do  not  divide  the  essence  of  which  we 
speak ;  nor  by  the  cognomen  which  we  select,  do  we 
clothe  the  Almighty  with  a  form.  We  speak  of  the 
Almighty  as  HE  —  a  word,  a  pronoun;  the  ancients 
SA'mbolished  the  Creator  by  the  'organ,'  rather  than 
by  the  pronoun,  which  characterises  man.  This 
Baal-Peor  was  reproduced  in  later  times  as  Priapus, 
under  Avhich  name  modern  Europeans  speak  of  him. 


326 

Baal-Peoe]  There  is  sometliing  very  interesting  to  the  phi- 
losopher, who  studies  the  gradual  development  of  the 
coarse  '  past,'  into  the  Christian  and  somewhat  moral 
'  present.'  When  once  he  has  overcome  his  disgust 
at  the  idea  involved  in  the  name  of  this  deity,  he  will 
find  a  somewhat  similar  notion  to  that  which  obtained 
about  the  ancient  gods  is  still  current  in  Europe,  in 
the  days  of  what  is  called  Christianity,  though  it 
deserves  another  name.  From  time  immemorial,  the 
virginity  of  woman  has  been  spoken  of  as  her  g]'eatest 
treasure.  Hence  it  has  been  claimed  for  the  Deity. 
Amongst  the  Roman  Catholics  the  claim  is  made  and 
allowed  to  this  day,  in  a  metaphorical  sense.  In 
ancient  times  the  claim  was  made  by  the  god,  as 
personated  by,  or  inhabiting  the  body  of,  his  priest  on 
earth.  Sometimes  the  demand  was  made  for  the  god 
as  represented  by  his  image,  which  was  specially 
formed  for  the  purpose.  When  these  practices  fell 
into  disuse,  the  claim  was  made  by  the  emperor  of  a 
nation,  or  by  the  lord  of  the  soil;  and  in  France, 
the  "  Droits  de  Seigneur"  were  not  abohshed  till  the 
Pk,evolution. 

It  is  hard  to  believe  that  the  sacrifice  of  a  maiden's 
virginity  could  ever  now  be  in  any  way  the  occasion 
of  a  religious  ceremony;  yet  we  see  that  it  is  so  still  in 
the  church  of  Rome.  In  Eastern  countries,  too,  we 
find  at  the  present  time  that  maidens  dedicate  not 
only  their  maidenhood  but  themselves  to  their  god, 
just  as  they  do  in  Europe,  though  in  a  less  mystical 
and  vei-y  matter  of  fact  manner. 

Amongst   men,  the    "prepuce"  was  the  portion 
claimed  for  the  Deity. 
Baal-Perazim,    Q'^'^2  hv2    (2    Sam.    v.   20),    "Baal   of  the 
fissures,"    Ci'V^?.       Clefts    in    the  earth  were   at   one 


327 

Baal-Perazim]  time  considered  sacred,  and  persons  went 
into  and  came  out  again,  so  as  to  be  born  anew.  (See 
page  114,  note  9.) 
Baal-Shalisha,  n-c^t^n  (2  Kings  iv.  42).  This  name 
involves  some  curious  inquiries  ;  ^^^,  shalosh,  signifies 
"three,"  and  ib  is  also  written  as  Shclcsh,  Shlashah. 
As  Shelesh  (a  proper  name),  it  signifies  '  the  chree,' 
'triad,  or  trinity.'  Another  variant  is  Shilshah, 
and  Shalisha,  both  meaning  triad;  we  may  read  the 
word,  then,  "My  Lord  the  trinity,"  or  "My  Lord 
is  three,"  i.  e.,  the  complete  phallus.  But  I  think 
we  may  equally  read  it  "  The  Lord  of  the  triangle." 
We  have  already  said  how  ancient,  as  an  emblem  of 
the  Deity,  the  equilateral  triangle  has  been.  The 
double  triangles  were  known  to  David  and  Solomon 
(see  pages  119,  14:5 -U7 ,  supra) ;  and  such  a  figure 
formed  the  celebrated  seal  of  Solomon,  by  which 
he  conquered  the  genii ;  they  still  possess  sufficient 
sanctity  to  figure  in  our  churches.  Though  the  two 
meanings  are  apparently  different,  they  are  in  reality 
the  same,  the  latter  being  emblematic  of  the  former. 

I  do  not  find  any  indication  that  the  trinity  was 
openly  talked  of  in  ancient  times,  though  I  beHeve 
it  was  taught  in  the  mysteries,  and  signified  the 
triple  genital  organ  of  the  male.  We  may  notice, 
too,  that  the  Bible  contains  nothing  which  directly 
bears  upon  it.  The  most  diligent  student  of  Holy 
Writ,  w^hose  theological  ideas  are  derived  solely  from 
the  Bible,  could  never  from  its  pages  frame  an  idea 
of  the  Trinity  such  as  is  current  in  the  Roman  and 
Anglican  Churches.  Let  him,  however,  start  with  the 
heathen  dogma,  and  he  can  then  find  sufficient 
evidence,  both  in  the  Old  and  in  the  New  Testament, 
to  make  the  Pagan  doctrine  appear  to  be  the  Christian 


328 

Baal-Shalisha]  one.  There  are  many  avIio  believe  tliat  if 
Christ  had  thought  the  doctrine  of  '  the  Trinity ' 
important,  He  would  have  taught  it.  The  same  may 
be  said,  though  with  less  force,  of  the  Apostles. 

Now^,  the  triangle  is  a  sacred  symbol  in  our 
modern  churches,  and  it  was  the  sign  used  in  ancient 
temples  before  the  unitiated,  to  indicate  the  Trinity — 
three  persons  '  coeternal  together  and  coequal ;  '  and  I 
conclude  that  "Baal  of  the  trinity,  or  of  the  triangle," 
is  the  intei'pretation  of  the  word  in  question. 

Baal-Tamar,  ™-^y?  (Judges  xx.  2,  3),  "Baal,  the  palm 
tree."  In  the  last  half  of  this  word  we  have 
a  clear  indication  of  the  nature  of  the  God.  It 
signifies  "  My  Lord  who  is,  or  causes  to  be  erect," 
or  "My  Lord  the  palm  tree;"  this  tree  being,  like 
the  pine,  an  euphemism  for  the  male  organ.  We 
have  no  doubt  that  there  were  pilgrimages  made 
to  his  shrine  for  the  cure  of  infirmity,  or  sterihty 
{maleficia  vel  imxiotcntia) ,  just  as  there  were  to  the 
shrine  of  Saint  Cosmos,  at  Isernia,  near  Naples, 
almost  to  the  end  of  the  last  century. 

The  word  Tamar,  '  the  palm  tree,'  was  a  favourite 
appellative  for  females ;  and  we  have  the  name  still 
existing  amongst  our  Enghsh  rivers,  e.g.,  Tamar, 
Thames.  With  us  the  poplar  is  a  favourite  emblem 
for  a  handsome  young  man. 

Baalzebub,  or  Beelzebub,  ^i-l^r'pya  (2  Kings  i.  2),  is  usually 
said  to  mean  "  My  Lord  of  flies  ; '''  but  this  seems  to 
me  to  be  absurd.  The  word  2?J,  zahah,  signifies  '  to 
murmur,'  '  hum,  or  buz  ; '  and  when  we  remember  the 
Memnons  in  Egypt,  which  give  out  a  murmur  at 
sunrise,  I  think  it  more  consonant  with  w^hat  v>^e  know 
of  priestly  devices,  to  consider  that  the  word  signifies 
"  My  Lord  who  murmurs."     The  appellation  would 


329 

Baalzebub  ]  certainly  have  suited  "  the  Meraiioiis,"  and  they 
Beelzebub!  were  held  very  sacred.     In  the  temples  of  Isis, 
at  Pompeii,  may  yet  be  seen  a  contrivance,  by  which 
a  priest  could  creep  under  a  statue,  unseen  by  the 
worshipper,  and  utter  through  a  hole,  placed  behind 
the  feet  of  the  goddess,  any  response  which  he  might 
fancy.     Such  a  deity  we  might  ourselves  characterise 
as  the   one  who    '  mutters ;  '    for  no   distinct  speech 
would  be  adopted,  lest  the  human  voice  should  be 
too  clearly  recognised.""     (See  Deborah.) 
Baal-Zephon,  I'lsr'py]    (Exod.  xiv.  2),  signifies   "My  Lord 
the  shining  On  ;  "  '"'?>',  tzivpha,  '  to  be  bright.'     There 
is,  however,  some  doubt  whether  this   name  has  not 
another   origin.     Fiirst    thinks    {Lexicon,    s.v.)   that 
Zephon  is  equivalent  to  '  Typhon,'  the  heavenly  ruler, 
'  the  lord  of  the  storm  and  the  whirlwind.'     But  as 
the  Hebrews,  whenever  they  adopted  a  Greek  word, 
seem  to  have  copied   the    Greek   spelling  as  far  as 
possible,    it   is    difficult    to    conceive   that   Tzephon 
would  be  made  the  equivalent  of  Typhon.     The  pro- 
nunciation  might    raise    an    idea    as    to    relationship 
with  '  Tiesiphone,'  one  of  the  "Furies,"  and  '  Tisi- 
phonus,'  a  Greek  general,  who  lived  prior  to  the  time 
of  Philip  of  Macedon  ;    but  these  etymons  are  both 
unsatisfactory.    Another  and  more  probable  conjecture 
is,  that  Zeplion  is  a  Hebrew  form  of  ^i>oj,  xvphos, 
'  a  sword  ; '    in  which  case  Baal    Zephon  would   be 
'  Baal  with  the  sword,'  as  contradistinguished  from 
'  Baal  with  the  club.'     Whichever  idea  Ave  adopt,  the 


M  "  The  name  of  Baal,  at  Eki-on,  as  '  the  averlei-  of  the  insect.'  Similarly  Zt^is 
dTTonvio!  (Pans.  S,  26,  4),  the  deus  Myiagi-us  of  the  Eomaus  (Soliu.  chap,  i.) 
Compare  the  epithets,  Ittoktoi/os  vermin  killer,  (copron-tui/  locust  killer."  —  Fiust's 
Lexicon,  sub  voce  2^2^.  The  reader  may  select  the  interpretation  which  best 
pleases  him. 


330 

Baal-Zephon]  name  affords  us  another  illustration  of  Gre- 
cian influence  in  the  Pentateuch. 

Baalah,  !^?^;3  (Josh.  xv.  9),  signifies  "  My  Lady,"  and  refers 
to  Ishtar,  or  Astarte  ;   and  I  presume  that  — 

Baalath,  J^^y?  (Josh.  xix.  24),  is  probably  the  plural  of 
the  same,  and  is  identical  with  Ashtoreth,  =  "  My 
Ladies  the  Goddesses,"  and  possibly  with  Baalim. 
(See  Baaloth.) 

Baaliah,  or  Bealaiah,  ^f^^^  (1  Chron.  xii.  6),  means  "My 
Lord,  or  Baal,  is  Jah."  This  name,  which  was 
borne  by  one  of  David's  mighty  men,  is  one  of  the 
cognomens  Avhicli  has  escaped  alteration.  It  tells  us 
clearly  that,  in  the  ears  of  David,  the  word  Baal  was 
not  associated  with  the  idea  of  idolatry  ;  to  him  Baal 
and  Jah  v/ere  the  same  deity,  under  two  names.  The 
cognomen  in  question  has  been  changed  to  Eliada 
(2  Sam.  V.  16). 

Baalidah,  or  Beeliada,  ^'jf^^^  (1  Chron.  xiv.  7),  means 
"  My  Lord  the  Seer."  I  may  notice  here  that  V^], 
add,  or  ida,  seems  to  be  the  progenitor  of  our  idea, 
the  Greek  Ida  and  Ei'Sw,  and  the  Latin  Video,  '  to 
see.' 

Baalis,  ^''^i'?  (Jer.  xl.  14).  It  is  probable  that  this  is  a 
variant  of  ^7.^2,  haallsh,  and  signifies  "Baal  is  self- 
existent,"  or  "Baal  the  upright  one,"  or  "My  Lord 
exists  ;  "  D''  being  placed  for  v:}\  '  upright,'  or  *  self- 
existent.'     (See  Bel.) 

Baaloth,  or  Bealoth,  ^'ipys  (Jos.  xv.  24),  "The  ladies,"  or 
"the  androgyne  Baal." 

Baana  and  Baanah,  ^}'^^  (1  Kings  iv.  12;  2  Sam.  iv.  2), 
"  Son  of  Anna,  or  Anu  ;  "  ^}'^^,  —  I^  and  ^^^*  :  also 
spelled  ^l'^,^  ;  it  is  equivalent  to  Benoni. 

Baara,  ^"^?{?  (1  Chron.  viii.  8),  "She,"  i.e.,  the  celestial 
Virgin,  "burns,  glows,  or  sets  fire  to," 


331 

Baasetaii,  ny^'>'-  (1  Cliroii.  vi.  40),  "  Jali  is  valiant;"  ^"V?, 
'  to  be  valiant.' 

Baasha,  ^^'V^  (1  Kings  XV.  G),  possibly  from  ^'\  and  t-"V3,  haasli 
and  is]i,  "  The  valiant  man." 

Babel,  ^^^  (Gen.  xi.  9).  The  Scriptural  writers  have  made 
the  name  derivable  from  '^r'?,  hallal,  =  ''^f?,  halhd; 
but  as  the  tower  was  in  Chaldrea,  it  is  to  the 
language  of  that  country  that  we  should  look  for  its 
meaning ;  and  in  the  Cuneiform,  its  meaning  is 
"the  gate  of  El  ;  "  Babylon,  "the  gate  of  Ilos;'' 
Babilee,  Babilam,  Babil."  There  are  many  instances 
in  which  the  historian,  not  finding  a  meaning  for  a 
name  occurring  in  an  older  myth,  has  invented  a 
story  to  agree  with  it.  The  tower  was  most  probably 
11  phallic  emblem,  resembling,  on  a  large  scale,  the 
round  towers  of  Ireland.^-     (See  Bel,  Eschol,  and 

ASHKELON.) 

Baeylon,  '^^3  (2  Kings  xvii.  24).  The  town  has  the  same 
name  as  the  tower  Babel,  or  Bavel. 

B^tuli,  Bai'ruXoc,  plural,  Bc<iTuAo(,  were  Phoenician  deities. 
They  consisted  of  meteoric  stones,  which,  having 
fallen  from  heaven,  were  supposed  to  partake  of  the 
divine  essence.  History  tells  us  of  many  celebrated 
stones.  The  Paphian  Venus  was  a  stone  of  conical 
shape ;  Diana  of  the  Ephesians  was  said  to  have 
fallen  down  from  Jupiter ;  the  same  was  said  of 
the  Palladium  of  Rome  and  Troy. 

As  to  the  etymology  of  the  word,  it  is,  I  think,  a 
corruption,  or  Greek  rendering,  of  Bethel.  Bit,  or 
Beth,  =  B>]T,    or  BaiV,  =  ' habitation   of,'    and   yjA/oj, 


*i  See  Rawlinson,  Royal  Asiatic  Joxirnal,  vol.  i.,  uew  series,  p.  195. 
^  See  Ancient  Pillar  Stones  and   Cairns,  by  Tuomas   Inmax,  31  .D.  (Loud.) 
Holden,  LiTerpool,  1807. 


332 

B^TULi!  hcllos,  'the  Sun,'  which  is  equivalent  to  El,  II,  or 
Ilos,  in  the  Shemitic. 

A  God  called  Bital,  or  Vital,  is  still  worshipped 
in  India,  and  his  emhlem  is  an  upright  stone.  Siva 
is  worshipped  under  the  form  of  a  stone,  in  at  least 
forty  places,  in  Hindostan.  Indeed,  throughout  that 
country,  there  are  a  vast  numher  of  shrines,  where 
the  God  is  represented  as  a  stone;  though  only  a 
few,  as  ahove,  are  of  peculiar  sanctity.  The  stone 
under  the  coronation  chair  at  Westminster  Abhey  is 
said,  if  I  remeujiber  rightly,  to  he  a  Bretulus,  and  it 
has  been  reverenced  for  many  centuries,  and  perhaps 
is  so  still,  for  it  performs  an  important,  though  silent, 
part  in  the  coronation  ceremony. 

Bahurim,  2''Tin3^  "  The  shining  ones ;  "  plural  of  "^i]?,  hahar, 
"to  shine,'  '  to  he  white.' 

Bajith,  ^^3  (Isa.  XV.  2).  Probably  signifies  'the  temple,' 
equivalent  to  Beth,  or  Bit. 

Bakbakhae,  "ip3p3  (1  Chron.  ix.  15).  This  name,  and  the 
following,  are  very  curious.  In  both  of  them,  philo- 
logists consider  that  they  see  reduplications  ;  this  one 
is  said  to  be  a  doubled  form  of  '^i?.?,  biker,  "he  rises 
in  the  morning,"  i.  c,  the  sun.  But  we  may  also 
derive  it  from  ^??,  haca,  "  the  flowing  one  cleaves," 
the  meaning  of  which  is  obvious. 

Bakbukiah,  '^'P3i^?  (Neh.  xi.  17).  This  cognomen  is  said  to 
be  a  doubled  form  of  p-13,  huk,  with  '"i),  J  ah,  added, 
and  to  be  equivalent  to  "  earnest  speech  of  Jah."  But 
P?P?,  hakhiik,  signifies  "the  bottle,"  as  all  the  readers 
of  Old  Eabelais  will  remember ;  and  thus  the  name 
may  mean  "the  bottle  of  Jah."  This  recals  at  once 
the  remarkable  expression  (Ps.  Ivi.  8),  "Put  thou 
my  tears  into  thy  bottle,  are  they  not  already  in  thy 
book?  "     In  this  verse  the  word  "bottle"  is  1XJ,  nod, 


333 

Bakbukiah]  find  "  book,"  "i??,  ncpluir.  There  is  then  some 
unison  of  ideas  between  the  metaphor  of  a  "book" 
and  "bottle,"  as  being  used  by  Jehovah;  both 
are  strongly  anthropomorphic;  and  the  prayer  of 
David  seems  to  consider  that  God  will  find  the  one  a 
better  receptacle  than  the  other  for  what  has  to  be 
retained  in  the  memory — the  book  may  remain  at 
home,  the  (water)  bottle  was  constantly  at  hand. 
Baka,  VP^,  "  To  cleave  asunder,"  "  a  valley."  '  To  cleave 
the  mountain,'  is  an  euphemism  for  'to  cut  open 
pregnant  women.'  Compare  Baca,  Psalm  Ixxxiv.  6  ; 
in  which  place,  however,  the  word  is  spelled  ^'23^  and 
is  supposed  not  to  be  a  proper  name. 
Balaabi,  ^vh2  (Numb.  xxii.  5),  signifies,  I  think,  "  My  Lady 
the  mother,"  from  n^^?,  halah,  and  °^,  am,  '  mother. 
(Compare  Balah  and  Biliiah.) 
Baladan,  P^"??    (2    Kings   xx.  12),  signifies  "My  Lord   of 

pleasure,  or  delight,"  from  ^^.,  hel,  and  H^,  eden. 
Baladam,  Balatha,  Malatha,  Cuneiform,  "  Abundance." 
Balah  ^^^  (Jos.  xix.  8).  For  this  word  we  may  find  many 
etymons ;  but,  though  distinct  from  each  other,  they 
are  all  alHed.  It  may  be  a  'corrected'  form,— of  which 
we  have  seen  many,  and  shall  see  more, — in  Avhich  the 
yod  in  ^',  JaJi,  has  been  elided,  so  as  to  suppress 
the  fact  that  Jehovah  and  Bel  were  under  any 
circumstances  associated  together;  or  it  may  be  a 
form  of  ^^,^,  halah,  "  she  is  tender  ;  "  possibly  it  may 
have  relationship  with  Bala  rama,  "the  strong  high 
one,"  a  name  of  Cristna ;  or  '  Baly,'  an  Indian 
deity. 

Though  these  connections  are  possible,  the  most 
probable  conjecture  (to  us)  is,  that  the  word  in 
question  is  an  altered  form  of  ^C^-^,  haalah ;  and  as 
the  addition  of  a   n  at   the   end   in  the  Hebrew   is 


334 

Balah]  equivalent  to  the  termination  ess  with  its,  we  con- 
ckicle  that  Bahih  is  the  same  as  "the  governess," 
"V  impei-atrice,"  "my  kcly,"  "the  wife,  or  female 
form,  of  Bel,  or  Baal,"  i.  c,  "  the  celestial  virgin." 

Balak,  P^3  (Numb.  xxii.  2).  When  once  the  presence  of  a 
systematic  alteration  of  cognomens  in  the  sacred 
writings  is  recognised,  the  task  of  discovering  an 
appropriate  etymon  for  a  particular  name  requires 
much  care.  When  examining  the  appellative  before 
us,  we  may  consider  that  the  word  has  been  changed 
(ft)  accidentally,  or  {h)  that  it  is  an  invented  name  like 
Ahitophel.  (ft)  If  it  is  a  cognomen  really  apper- 
taining to  a  king  who  once  existed,  we  may  see  in  it 
an  union  of  Bel  and  Ach,  which  signifies  "Bel  is 
a  brother,"  or  "  related  to  Baal."  {h)  If  it  be  an 
opprobrious  epithet,  we  recognise  the  etymon  in  P?2^ 
halah,  "  he  wasted,  destroyed,  or  caused  a  separation." 
My  own  impression  is,  that  the  first  interpretation  is 
the  best. 

Bali,  is  one  of  the  names  given  to  a  wife  of  "  Siva,"  under 
which  appellation  she  assumed  the  form  of  a  girl  of 
twelve  years  of  age  ;  and  in  Madura,  Balane,  and 
other  places,  beautiful  virgins  used  to  go  to  the 
temple  once  in  their  lives  to  offer  themselves  in 
honour  of  the  Goddess.  The  story  was  that  a  God 
had  converse  with  them.  There  is  a  grossly  indecent 
festival,  resembling  the  Roman  Saturnalia,  in  her 
honour,  under  the  name  of  Sakti,  in  which,  amongst 
other  things,  were  introduced  fighting  of  cocks  and 
rams. — Roberts,  in  Journal  Royal  Asiatic  Society, 
vol.  i.,  p.  90." 

^^  The  paper  from  -wliicli  the  iihove  excerpt  is  talceu  is  too  long  for  me  to 
reprocliice  it  here.  It  corroborales  very  fullj'  the  statemeuts  I  have  already'  made 
respecting  the  resemhlance  of  the  worsh'p  and  the  gods  of  the  Hindoos,  the  Bahy- 
loniaus,  Assyrians,  Phosniciaus,  and  Jews. 


335 

Bamah,  !^9?  (Ezek.  xx.  29),  "Castle,"  "fortress;"  Bamoth, 
niD3  (Numb.  xxi.  ID),  plnral,  "High  places."  High 
places  were  either  natural  elevations,  such  as  moun- 
tains or  hills,  or  they  were  erections  in  the  form  of 
pillars,  or  mounds  artificially  raised.  The  round 
towers  in  Ireland,  and  at  Avehury  in  England,  are 
examples  of  these.  High  cairns  had  a  similar  desig- 
nation ;  and  I  think  we  may  call  the  Tynwald  Mount, 
in  the  Isle  of  Man,  a  '  high  place,'  though  it  is  barely 
ten  feet  high.  Gibbon  gives  us  an  interesting  record 
of  Hermits  in  the  East  who  dwelt  on  pillars ;  and 
these  I  conceive  were  a  form  of  '  high  place.'  The 
idea  of  worshipping  on  high  places  is  distinctly  given 
in  Lucian's  account  of  the  Syrian  Goddess ;  wherein 
we  are  told  that  prayers  were  uttered  from  the  summit 
of  the  tall  phallus,  because  the  man  then  was  so  much 
nearer  to  the  God  than  he  was  on  earth.  To  those 
who  believe  that  God  resides  above  us,  it  is  very 
natural  to  pray  and  offer  sacrifices  on  the  top  of  a 
mountain,  Moses  himself  is  represented  to  have 
had  this  idea,  when  he  went  up  to  the  top  of 
Sinai  to  commune  with  the  Almight}',  and  receive 
the  law. 

We   still   have   a  relic  of  the  ancient  idea  in  the 
high  or  raised  altars  of  the  Roman  Catholic  clmrches. 

Bani,  *^3  (2  Sam.  xxiii.  36).  This  may  be  a  variant  of  >^^^, 
hanali,  '  he  erects,  or  builds  ;  '  but  it  is  more  probable 
that  it  is  equivalent  to  i?  and  ^l,  hen,  jah,  the  n,  as 
usual,  being  elided,  and  that  it  signifies  '  the  son 
of  Jah.' 

Bar,  ""^j  Ijoth  in  the  Assyrian  and  in  the  Hebrew,  has  many 
significations,  according  to  the  vowels  with  which  it 
is  associated;  as  bar,  it  signifies  'corn,'  'grain,' 
'afield.'  'tried,'   'approved,'  'pure,'  'clear,'  'select,' 


336 

Bar]  'beantifnl,'  *  a  son,'  'open  country;'  as  to?',  it  signi- 
fies 'cleanliness,'   'purity,'   'integrity.' 

Baea,  ^""I,  "  To  cut,  form,  fashion,  create  ;  "  as  ^"^^^  hare, 
it  signifies  'to  be  filled  full,'  'to  be  fat,  strong,  or 
lusty.'  In  these  words  we  see  clearly  the  phallic 
idea  of  creative  power.  There  is  close  resemblance 
between  this  word  and  Brahm,  or  Brahma,  the 
Omnipotent  God  in  the  Hindoo  mythology. 

Barabbas,  Ba.poc^(3ccs   (Matt.  XX.  16),  "Son  of  the  father." 

Barachel,  ^^^'}^,  (Job  xxxii.  2),  "He  adores  El,"  from  V}, 
harach,  'he  adores,'  and  ^^,  cl. 

Baeachias,  Bapay^la;  (Matt,  xxiii.  35),  "  Son  of  the  striking 
Jah ;  "  yp^j  raka,  '  to  strike  the  earth,'  &c. 

BxVRAK,  P7?j  harah  (Judges  iv.  6),  "Lightning  ;  "  or  P"]^,  '  he 
shines.' 

Bariah,  nn2  (1  Chron.  iii.  24),  "  The  Son  of  Jah."  (See 
Beriah.) 

Baejesus,  Bciphi(Tovi  (Acts  xiii.  6),  "  Son  of  Jesus."  This 
cognomen  was  borne  by  a  Jew  at  Paphos,  who 
strongly  oj^posed  the  introduction  of  the  Christian 
faith  ;  it  is  not,  tlierefore,  probable  that  his  name 
was  imitated  from  that  borne  by  our  Saviour.  We 
presume  then  that  Jesus  was  a  common  name  at 
that  time.  The  man's  other  appellation,  Elymas, 
signifies  "El  is  wonderful,"  from  ^^,  cl,  and  i^^'?, 
massa. 

Barjonah,  Bup-'lcjjva  (Matt.  xvi.  17),  "Son  of  the  dove;" 
i^^l'',  yonali,  '  a  dove.' 

Barkos,  Dip"!?  (Ezra  ii.  53).  This  cognomen  aj^pears  to  be 
derived  from  '^^,  bar,  "  son,"  and  tyip,  Jwsh,  "  a  bow," 
and  to  be  equivalent  to  "  son  of  a  bow,"  which  may 
have  been  equal  to  'a  bowyer,'  or  have  had  a  hidden 
meaning. 

Barnabas    Bap-ja^ac    (Acts    iv.    36),    "  Son    of    Nabuz,   or 


337 

Barnabas]  Nibliaz ;  "  ^'?J,  nahash,  'to  glitter,  or  bum.' 
(Compare  Nebuz-aradan.) 

Barsabas,  B«po-a|55j  (Acts  i.  23),  "  Sou  of  abundance ;  " 
J'?^',  saha,  '  abundance,'  kc. 

Bartholomew,  B2^|j9oAo,a«ioc  (Matt.  x.  3),  "  Son  of  Tolmai." 
One  Talmai  was  a  sou  of  Auak ;  another  was  a 
father-in-law  of  David.  Talma  is  a  current  French 
name  ;  it  may  be  from  the  same  root  as  Ptolemy. 
We  have  amongst  ns  Tolmen,  or  Dolmen,  which 
signifies  '  a  tall,  upright  stone.'  '''P?^,  talmai,  is  a 
'bold,  spirited  one;"  and  D?9>  talam,  is  'to  be 
courageous,  stout-hearted.' 

Bartimeus,  Buprlixciioc  (Mark  x.  46),  "  Son  of  uucleanness  ; " 
^^^,  temcs,  'in  slime,  slimy'?  i.e.,  'a  very  filthily 
dirty  fellow.' 

Baruch,  ^113  (Nehem.  iii.  20),  "Blessed,"  "Benedict." 

Barzillai,  "'i'!"??  (2  Sam.  xvii.  27),  "  The  son  of  prayer  ?  " 
i^^V,  zalah,  '  to  pray;  '  or  '^i'V,  zilali,  '  protection,'  &c. 

Bashan,  1^''3  (Numb.  xxi.  33),  "Basalt  land."     (Fiirst.) 

Bashemath,  rirpc^'S  (Gen.  xxvi.  34),  "Sweet-smelling;"  from 
^^^,  hasam,  'to  have  a  sweet  smell,'  '  to  be  fragrant.' 

Basket,  "Blessed  shall  be  thy  basket  {^?.^,  tcneli),  and  thy 
store  "  (Deut.  xxviii.  5).  A  basket  is  borne  by  all  the 
Assyrian  priests  who  offer  at  the  shrine  of  Ishtur. 
They  offer  a  pine  cone,  shaped  like  the  mystic  egg. 
The  egg  is  euphemistic  for  testis  ;  it  is  probable  that 
the  basket  represents  the  "  scrotum."  To  this  belief 
we  were  drawn  by  the  following  considerations  :  We 
have,  2  Kings  x.  7,  Jerem.  xxiv.  2,  the  word  in,  ditd, 
rendered  'basket;'  and  in  Jerem.  xxiv.  1,  ''1'^'^, 
cludai,  is  also  rendered  'baskets;'  but  this  word 
dudai  is  rendered  '  mandrakes,'  or  '  love  apples,'  in 
Gen.  XXX.  14-16,  and  Cant.  vii.  13. 

Now    the    '  mandrakes '    are    like    our   plant   the 

Y 


338 

Basket]  Orcliis  mascula,  and  their  roots  closelj'  resemble 
the  '  scrotum,'  or  the  two  testicles  ;  consequently  they 
were  supposed  to  have  potency  in  love  affairs,  and 
were  offered  to  Venus.  There  is  a  picture  at  Pompeii, 
in  which  a  loving  couple  are  presenting  offerings 
to  the  God  of  the  Gardens,  amongst  which  the  man- 
drakes may  be  recognised.  (Compare  also  Gen.  xxx. 
14-16.) 

It  is  clear  that  the  ancients  thought  that  a  full 
'  basket  '  was  an  appropriate  offering  to  Ishtar  ; 
hence  we  conclude  that  the  word  in  question  is  an 
euphemism,  into  which  it  is  undesirable  to  enter 
more  fully. 
Babil,  Cuneiform,  =  "  The  gate  of  II,  or  God." 
Baeius,  „  "  A  son  of  Belus,"  =  "  gate  of  life." 

Badia,  „  an    Assyrian    female    name.       (Compare 

Biddy.) 
Badones,        „  Genii  amongst  the  Babylonians. 

Bakhar,  „  "  The  eldest  son."     Baker  ?  Barker  ? 

Bal-Shamin,  ,/  "Lord    of     the    heavens."       (Compare 

Shimmiu.) 
Barkat,    Bil,    Bin,    Ara,    Cuneiform,    an    Assyrian    name. 

(Compare  Birkett,  Bill,  Ben,  &c.) 
Barmuri,  Cuneiform,  name  of  a  deity.     Assyrian,  "  Son  of 

Myrrha?  Mari,  or  Mri-am." 
Bartsippa,   or  Borsippa,   Cuneiform,    "  Son  of   the    ship." 
Each  ot  the  Babylonian   Gods  had  an  ark,  or  ship, 
called  '  elippa '  and  '  alpa,'  as  well  as  ship. 
Bacha,    Vedic,     "  To    speak   clearly."       (Compare   Backer, 

Bache,  Bacon.) 
Bad,  or  Vad,   „     "To  bathe."     (Baden-Baden.) 
Bagh,  „     is  also  the  name  for  the  female  organ. 

Bagha,  „     "  Sacred  tiger,"  an  attendant  on  Bacchus. 

Baghis,  „     also  VaCtIS,  a  name  of  Siva, 


339 

Bala,  or  Vad,  "Strength;"  Baladeva,  "air,  or  wind," 
"  elder  brother  of  Cristna."  (Compare 
Baly,  Bailey.) 

Bali,  „  also  Pali,  a  name  of  Cristna. 

Balin,        „  "Strong,"    "a   bull,"    "a  camel."     (Palin, 

Baleine,  Bellona.) 

Bandh,      „  "To  bind,  fasten,  or  unite;"  Bandhu,   "a 

kinsman." 

Bake,         ,;         "  To  go."     (Barb,  a  horse,  Old  English.) 

Bakta,       „  "  A     word."         (Compare     Bard,     Barden, 

Barter,  Burton,  &c.) 

Bath,  ^5,  "  Daughter,"  "  maiden,"  "  virgin,"  "  woman," 
"  disciple,  or  worshipper." 

Bath-rabbim,  Ci''3vn3  (Cant.  vii.  4),  a  name  given  to  a  gate 
in  Heshbon.  It  has  been  translated  "  The  populous 
gate,"  by  Ginsburg  {Song  of  Songs,  p.  179).  My 
impression  is  that  it  indicated  a  favourite  place  of 
resort  for  lovers.  ^"^1,  vahali,  'to  couch  down,'  'to 
lie,'  '  to  lie  with,'  &c. ;  for  it  is  coupled  with  i\\efisli 
ponds,  and  fish  were  emblematic  of  love. 

Bath-sheba,  y?i^"n?  (2  Sam.  xi.  3),  "  Daughter  of  the 
heavens,"  or  "  of  Sheba."  The  name  is  rendered  in 
the  Septuagint  By^pa-ufi^s,  hcersahce,  which  would 
enable  us  to  read  the  name  as  daughter  of  J-'?'^, 
saha,  or  '  abundance.'     (See  Beeesheba.) 

Bath-shua,  y-lt^Ti2  (Gen.  xxxviii.  12),  "  Daughter  of  a  noble 
one." 

Bavai,  ^5?  (Nchcm.  iii.  18).  The  man  bearing  this  name 
is  a  son  of  Henadad,  which  looks  so  very  like  a 
variant  of  Benhadad,  that  I  conclude  that  Bavai  is 
also  a  variant,  possibly  of  ^^',  ah,  and  '^l,  JaJt,  and 
signifies  "  Jah  is  a  father." 
Bebai,  '??  (Ezra  ii.  11),  Persian?  "The  fathers."  (In 
Pehlevi,  hah  signifies  '  father.')     Gesenius. 


340 

Becher,  ^3?  (Gen.  xlvi.  21),  "  A  yoimg  camel;"  i=?,  hccher, 
"a  youtb."  (Compare  Beecher,  Beechy,  Abubeldr, 
&c.) 

Bechorath,  "^'■'2?  (1  Sam.  ix.  1),  "  First  born?"  from  ^"^^r, 
hlchrah,  "  a  young  slie  camel,  or  virgin,  or  the  first 
born,"  probably  "  the  heifers." 

Bedad,  ■':?  (Gen.  xxxvi.  35),  "The  basket,"  from  1^?, 
hadad,  "to  be  intertwined."  "  Possibly  rrtcZaf/,  or 
equivalent  to  Ben-hadad,  dedicated  to  Adad."     Fiirst. 

Bedaiah,  ^n?  (Ezra  x.  35),  "  Dedicated  to  Jah."     Furst. 

Bedan,  n^i  (1  Sam.  xii.  11),  "Dedicated  to  Dan."     Furst. 

Beer,  ^??2  (Numb.  xxi.  16),  "  A  Avell,  or  a  pit."  "  A  Avell," 
Cuneiform,  h'lri. 

Beer-elim,  ^'^^^  >^?  (Isaiah  xv.  8),  "  The  well  of  the  Gods." 
It  is  remarkable  that  the  '  correctors  '  of  the  sacred 
text  should  have  allowed  this  word  to  remain  un- 
changed, in  such  close  contact  with  the  word  Eglaim, 
which  they  have  altered  so  as  to  obliterate  the  idea 
that  a  Moabite  city  should  be  called  after  El. 

Beer-lahai-roi,  ^:<^^n^-iN|  (Gen.  xvi.  14),  "Well  of  the 
living  God,"  or  "well  of  the  living  one,  my  seer." 

Beer-sheba,  V?^  ~^^'^,  "  The  well  of  the  heavens."  (See  Eli- 
SHEBA  and  Bath-sheba.)  I  think  this  is  another  of 
those  places  where  a  modern  story  ha's  been  invented 
by  a  late  writer,  to  explain  away  names  which  were 
familiar  to  the  people,  but  whose  real  etymology  it 
would  be  convenient  to  ignore.  There  is  no  doubt 
that  both  the  Roman  and  the  Protestant  Churches 
have  softened  down  much  that  they  have  adopted  from 
the  heathen.  To  such  an  extent  have  later  Scrip- 
tural writers  done  this,  that  a  story  about  a  name 
invariably  leads  to  some  curious  fact,  if  we  ignore  the 
tale  ;  it  is  like  the  crafty  lapwing's  device  to  draw 
intruders  from  her  nest.     I  may  also  notice  here,  that 


341 

Beek-sheba]  the  whole  of  my  inquiry  has  convinced  me  of 
the  correctness  of  conchisions,  as  to  the  non-historical 
character  of  the  earlier  canonical  writings,  arrived,  at 
by  Bishop  Coleuso  and  other  Biblical  scholars. 

Beera,  *^>^3  (1  Chron.  vii.  37),  "  The  well  of  the  Sun." 

Beeeah,  <^'^^^  (]  Chron.  v.  6),  is  a  variant  of  the  jireceding 
word,  Ea  being  the  Egyptian  and  Assyrian  name 
for  the  Sun.     (Compare  >^^'^,  roeJt,  or  ''^'^,  rai.) 

Beeei,  ^^^^  (Gen.  xxvi.  34),  "My  pit,  or  well,  or  fountain," 
"  My  mother."  (Compare  next  w^ord).  It  is  very 
remarkable  that  this  cognomen  should  be  borne  both 
by  a  Hittite  in  the  time  of  Esau,  and  by  the  Israelitish 
father  of  the  prophet  Hosea.  Now  between  the  time 
of  the  one  and  of  the  other,  a  thousand  years  had 
elapsed,  and  the  family  of  Isaac  had  passed  through 
more  trials  than  any  other  nation — trials  which  must 
have  modified  their  language  materially.  Hence  we 
conclude  that  the  fact  in  question  proves  either  the 
exceptional  persistence  of  some  words,  or  the  com- 
paratively modern  date  of  the  story  about  Esau's 
wives. 

Beeeoth,  J^ilJ^S  (Joshua  ix.  17)  "The  fountains,  pits,  or 
wells,"  plural  of  '^^},  leer ;  possibly  a  form  of  Ash- 
toreth,  meaning  'the  mothers.'  A  pit,  or  hole,  is 
often  put  for  a  mother.  "Look  to  the  hole  of  the 
pit  whence  ye  were  digged"  (Isaiah  li.  1).  We  must 
notice,  too,  that  "?t?i',  nekehah,  '  a  hole,'  signifies  a 
woman. 

Beeshteeah,  !^:;''T9'P  (Joshua  xxi.  27),  "House,  or  temple, 
of  Astarte."  =  ^'3  and  ^'}^'^V,  heth  eslitcraJi. 

Bel,  '?2  (Isaiah  xlvi.  1),  Bel  Merodach  at  Babylon;  BsKtSav, 
or  BrAirav,  in  PhcEuicia;  "  The  old  Bel,"  or  "  Bel  the 
grave  old  man."     This  word  is  not  altogether  under- 


342 

Bel]  stoucl.*"*  Herodotus  tells  ns  of  Jupiter  Belus  (book  i., 
c.  181,  p.  255,  Eawliuson's  translation),  that  in  his 
temple  was  no  statue  of  any  kind,  only  that  "in  the 
topmost  tower  .....  was  a  couch  of  unusual  size, 
richly  adorned,  with  a  golden  table  by  its  side. 
The  chamber  was  not  occupied  by  night,  except  by 
a  single  native  woman,  who,  as  the  Chaldteans,  the 
priests  of  this  God,  affirm,  is  chosen  for  himself  by 
the  deity  out  of  all  the  women  in  the  land  ;  they 
declare,  but  Herodotus  says  that  he  does  not  believe 
it,  that  the  God  comes  down  into  this  chamber,  and 
sleeps  upon  the  couch ;  and  he  then  compares  this  to 
a  temple  at  Thebes,  where  a  woman  always  passes 
the  night  in  the  temple  of  Jupiter,"  Szc."^ 

Whatever  may  have  been  the  veil  by  which  such  a 
divinity  wap^  concealed    or  covered,  there  can  be  no 

"  In  a  note  to  "  Bilingual  Eeadings  "  {Journal  of  Royal  Asiatic  xSociety ,  vol.  i.,  new 
series,  p  216),  Rawliusou  gives  reasons  for  his  belief  tliat  the  Babylonian  Bil,  or 
Bilns,  was  the  same  as  II  or  Illiu.  Bilu,  '  a  lord,'  may  stand  for  '  the  Lord ; '  and  he 
then  continues,  "  Indeed,  we  have  the  authority  of  Damascius  for  using  the  two 
names  indifferently  (St.  ^oCv.k.s  /cal  2vpo.  rbv  Kpo-ov  "HA  «al  Bi,,\  kcI  BoAae,,;.  e™,.0Ma- 
fouo-u',  Phot.  Bit.  Edit.  HiBschel,  col.  1050,  wliere  BoAiflT,..  is  perhaps  ■p-  b^]  for 
•ffi;  bs-n,  with  the  usual  change  of  the  Hebrew  Shin  to  the  Aramaic  Tau  ;  Jid  if  the 
generality  of  authors  identify  Belus  and  Saturn,  Sanchoniathon,  on  the  other  hand, 
says  distinctly,  6  "IAos  toOt'  ta-rlv  b  Kpom-;." 

«  See  also  Rawlinson's  Reivdotus,  vol.  ii.,  p.  47,  second  edition,  note  about 
women  of  Amun. 

In  the  original  cast  of  my  Essay,  it  was  my  intention  to  enter  into  a  detailed 
account  of  the  various  locaUties  in  Great  Britain,  where  in  one  form  or  other  the 
name  of  Bel  is  introduced,  and  to  give  a  description  of  all  games,  festivals,  or 
customs,  which  still  bear  his  name.  So  much,  however,  has  been  done  upon  this 
subject  in  Lyson's  work,  entitled  Our  British  Ancestors,  and  in  Colonel  Forbes 
LesHe's  Sarhj  Races  of  Scotland,  that  my  intention  is  abandoned.  The  resolution 
was  adopted  more  readily  when  I  found  how  far  more  completely  they  had  investi- 
gated the  subject  than  I  could  ever  hope  to  do.  In  many  points  those  writers  and 
myself  disagree,  as  is  natural  when  independent  authors  take  up  the  same  subject 
from  different  points  of  view  ;  but  in  the  main  we  appear  to  agree  as  cordially  as  if 
we  had  been  brought  up  by  the  same  tutor.  I  cannot  hope,  nor  would  I  try,  to 
induce  a  minister  of  our  church  to  give  assent  to  the  views  which  I  have  expressed ; 
nor  can  the  priest  succeed  in  persuading  the  philosophic  scholar  that  the  Hebrews 
were  a  powerful  colonising  race,  which  sent  ships,  organised  colonies,  and  pro- 
secuted commerce  all  over  the  Eastern,  and  probably  a  portion  of  the  Western  hcmi- 
sphere.     Upon  these  points  we  may  agree  to  differ. 


343 

Bel]  reasonable  doubt  that  it  was  connected  with  the 
phallic  idea  of  the  creator ;  and  as  such,  Bel  would  be 
equivalent  to  On,  or  Asher/^  In  the  Hebrew,  ^5,  hal, 
means  'heart,'  'mind,'  'care;'  a  signification  equiva- 
lent to  that  assigned  to  the  words  Brahma  and  Buddah. 

■'''  I  slionld  -wisli  here  to  refer  the  reader  to  Hislop's  Two  Bahylov.s,  pp.  38, 
39,  3rd  ed.,  wliere  he  will  see  au  attempt  to  indeutify  Bel  with  Bel-athii  of  the 
Etruscans  and  the  Janus  of  Rome.  He  will  see  a  copy  of  a  medal,  which  is  repro- 
duced in  Fig.  83,  wherein  a  club  is  introduced,  with  a  triad  of  balls,  not  very  unlike 


the  well-known  Lombard  sign  ;  the  weajiou  seems  to  be  emblematic  of  On  and  his 
cluster  ;  a  comparatively  flimsy  veil  for  "  fasciuum  cnm  testibus  multis."  '•  The 
Etrnscau  name  on  the  obverse  of  the  above  medal  —  Bel-athri,  'Lord  of  spies,' 
is  probably  given  to  Janus,  in  allusion  to  his  well-known  title  'Janus  Tuens,' 
which  may  be  rendered  'J;inus  the  Seer,'  or  '  A.ll-seeing  Janus.'"  —  From  Sir 
W.  Betham's  Etruscan  Literature  and  Antiquities  investigated.  Plate  2,  vol.  ii., 
p.  120.     18-12. 

From  the  Assyrian  and  Phoenician  Bel,  we  may  ti-ace  Beta.,  Belesis,  ^eZisarins, 
^cHienus,  iJc'ial,  i?e/sliazzar,  i?cZteshazzar,  Belws,  and  possibly  i?a?adau,  BaUam, 
5i7eam,  often  spelled /iZeam,  (compare  William,  for  which  name  Bill  is  'short,') 
and  BalaAi ;  possibly  also  Bil-iai,  Bil^ah,  Bih-ali.  Bilham,  Belgve.  BaKKrjv, 
ballecn,  was  the  Phrygian  royal  name.  Compare  Btdan  (India)  ;  Balann,  (Greece) ; 
^rtHina,  a  very  common  geographical  name  in  Ireland;  Balin  (Palestine)  ;  Balemi 
and  7?aZlenach  (Scotland) ;  Bnhn  (Switzerland)  ;  7?«?iugen  (Wurtemburg) ,-  BalUn 
(France)  ;  also  Ballan,  Balnian,  Z?c(/maiu,  and  other  surnames  common  amongst 
ourselves. 

It  is  probable  that  some  of  our  snrn;unes  arc  derived  from  this  word  ;  e.  g.  Bayle, 
Bales,  Beales,  Bailey,  Baley,  Ball,  ]5ell,  Bull  (which  animal  niiiy  have  been  named 
after  the  God,  as  being  so  strong  and  powerful).  Balleny  combines  Bel  with  Ann  ; 
and  Ballard,  Balingall,  Ballistou,  Balman,  Balmanuo,  Balmer,  are  all  readily 
esi^licable  by  a  reference  to  the  Shemitic  languages ;  Belcher,  Beley,  Ballard,  Bellis, 
Bellas,  Bellion,  Beloe,  and  a  vast  variety  of  others,  appear  to  come  from  the  same 
old  stock. 

[I  am  told  by  a  Scotch  friend,  what  I  also  find  in  Jamiesou's  Dictionart/,  that 
in  Scotland  oe,  o,  oy,  oye,  means  a  grandson.  Beloe  would  therefore  mean  a-gi-aud- 
son  of  Bel.] 


344 

Bela,  y^l  (Gen.  xiv.  2;  xxxvi.  32;  xlvi.  21).  Tins  name  is 
borne  equally  by  one  of  the  Sodomite  and  Edomite 
towns,  and  by  a  son  of  Benjamin.  It  is  probably  a 
'  corrected  '  form  of  Baal,  the  y  and  the  h  being 
transposed,  and  the  vowel  changed. 

Belat,  Assyrian,  feminine  of  Bel. 

Belial,  ^)^')}  (1  Kings  xxi.  10),  "Without  God,"  from  the 
words  V?,  hell.  '  without,'  and  ^^,  el,  God. 

Belshazzae,  i-y^^r??  (Dan.  viii.  1).  Probably  "Bel  j^reserve 
the  king."     In  the  Cuneiform,  '  Bel-sar-uzzur.' 

Belteshazzak,  "'r'^P'P??  (Dan.  ii.  26).  "  Beltis  preserve  the 
king."     In  the  Cuneiform,  '  Beltis-sar-uzznr.' 

Ben,  !?,  "  The  son  of."  (Compare  such  current  names  as 
Benson,  Penson,  Bennett,  &c.) 

Ben-al-^h,  ™  (2  Sam.  xx.  23),  "The  son  of  Jab;"  or, 
possibly,  '  Jah  builds  us  ;'   i^^?,  hanah,  'to  build  up.' 

Ben-ammi,  ''?>y"I?  (Gen.  xix.  38).  This  name  is  given  to  a 
son  of  Lot  by  his  own  daughter.  As  the  son  borne 
by  one  of  his  children  is  called  Moab,  which  signifies 
*'  conceived  from  the  father,"  we  may  assuredly  con- 
sider that  the  other  bears  an  equivalent  cognomen, 
viz.,  "the  son  of  my  father;"  ''^y,  ami,  standing  for 
'2N\  ahl,  in  accordance  with  the  frequent  interchange 
of  alejjh  with  ain,  and  hetJi  Avith  nicm. 

Benebarak,  P:!r'^2  (Josh.  xix.  45),  "  The  son  of  blessing." 

BENEJAAiciN,  ip.V:  '?.}  (Numb,  xxxiii.  31).  "  Sons  of  Jaakan" 
(Gen.  xxxvi.  27). 

Ben-hadad,  "^IlII?  (1  Kings  xv.  18),  "  The  son  of  the 
glorious  one,"  or  of  '  Hadad,  the  supreme  deity  of 
the  Syrians.' 

Ben-hail,  ^]!?'\^  (2  Chron.  xvii.  7),  "  Son  of  strength,  might 
or  power;"  Hail,  properly  chail,  glial,  or  chil ;  '^!0, 
chail,  may  possibly  be  the  origin  of  Gael  and  Gaelic  ; 
we  meet  with  the  word  so  pronounced  in  Abigail ; 


345 

Ben-hail]  if  we  ma}-  clcduce  the  word  from  that  root.  This 
cognomen  would  then  signify  "the  father  is  strength." 
See  Abigail.  From  the  same  source  maj'  come  Gill, 
Chikle,  Cheil,  Shell,  cl-c. 

Ben-hanan,  Ij'C''I|  (1  Chron.  iv.  20),  "  Son  of  the  gracious 
one;"  IJC,  luoiait,  'merciful.'  (Compare  Anna, 
Annas,   &c.) 

Beninu,  "';!2  (Neh.  x.  13),  "The  son  of  Ann"?  or  "son  of 
suffering;"  from  1^^,  ana,  "a  suffering  one;"  or 
"  son  of  a  pious  one  ; "  from  i^^^,  anak,  "  he  testifies 
to."  Pen,  as  in  Pendarvis,  is  a  very  common  syllable 
in  Cornish  names  ;  and  Ben  and  Pen  are  common 
names  for  mountains  in  Scotland  and  Wales,  but  I 
doubt  their  af&nity  with  the  Hebrew  I?,  hen,  '  a  son.' 

Ben-jamin,  V'?^']^  (Gen.  xxsv.  18),  "Fortunate;"  V^?],  janiin, 
signifies  'the  bright  side,'  'the  right  hand,'  &c.  As 
the  right  is  far  more  useful  to  most  of  us  than  the 
left,  everything  Avliich  is  said  to  be  done  by  it  is  pre- 
sumed to  be  done  Avell.  We  have  many  metaphors 
current  amongst  ourselves  which  convey  the  same 
idea.  There  are  some  whom  we  call  "  right-hand 
men,"  as  indicating  their  usefulness  to  us.  In  the 
Scriptures,  we  see  the  same  notion  in  the  words, 
"He  is  on  my  right  hand,  therefore,"  &c.  As  most 
of  us  are  clumsy  with  our  left-hand,  we  should  never 
think  of  calling  anything  after  it  which  was  compli- 
mentary; e.g.,  "a  left-handed  marriage,"  is  under- 
stood to  mean  one  of  which  we  must  say  that  "all 
is  not  right."  "  Son  of  my  right-hand  "  is  then  a 
metaphor,  and  the  name  is  quite  in  keeping  with 
those  given  to  the  brothers  of  Benjamin,  viz.,  Asher, 
Gad,  Issachar,  &c.  I  shall  have  frequent  occasion  to 
note  the  prevalence  of  heretical  or  heathen  nomen- 
clature in  persons  of  this  tribe. 


346 

Ben-oni,  '"^il^'^'ll  (Gen,  xxxv.  18),  may  signify  "  The  son  of 
my  On;"  |us%  on,  'strength,'  or  'son  of  Ann,'  or 
'  son  of  my  sorrow.' 

Ben-zoheth,  ^D'"'^"!?  (1  Chron.  iv.  20),  "Son  of  firmness;" 
n-l^*,  tzuah,  'to  set  up,'  'an  erection,'  'a  cippus.' 

Beon,  li'?  (Numb,  xxxii.  3).  It  is  probable  that  this  is  a 
variant  of  Me  on.     (See  Baal  Meon.) 

Beor,  "''■'y^  (Gen.  xxxvi.  32),  possibly  a  variant  of  Peor. 
Geseuius  translates  it  "torch,"  and  Fiirst,  "a  shep- 
herd." A  torch,  a  piece  of  pine  wood,  or  other 
straight  thing,  burning  at  the  end,  was  an  euphe- 
mism. Hogarth,  in  his  curious  engraving  "before" 
and  "  after,"  has  symbolised  the  same  idea  by  a 
skyrocket.  It  is,  of  course,  well  known  to  all,  that 
Cupid  (or  desire)  bears  a  torch  as  an  emblem,  with 
the  flame  burning  upwards ;  at  death,  or  at  funeral 
ceremonies,  the  torch  hangs  down,  extinguished,  or 
effete. 

Berachah,  i''?'^?  (1  Chron.  xii.  3),  "A  blessing." 

Beraiah,  HKn?  (1  Chron.  viii.  21),  "  Jah  is  fat,  thick,  or 
vigorous ;  "  from  ^''1?,  har'i,  j^ossibly  '  created.' 
Fiirst. 

Berechiah,  '°'^?!?|  (1  Chron.  vii.  20),  "Jah  blesses;"  "^^'S, 
harak,  '  to  bless,'  &c. 

Bered,  T^I  (1  Chron.  vii.  20),  "The  leopard,  spotty."  For 
a  length  of  time  I  doubted  the  real  significance  of  the 
spotted  robe  of  the  Egyptian  and  Assyrian  priests,  or 
of  the  leopard  skin  borne  by  kings,  and  the  spotted 
attendant  of  Bacchus.*''  It  appeared  that  some  pun 
was  involved,  which  might  be  compared  with  the  simi- 
larity between  Bacchus,  Baghis,  and  Bagh ;  Bacchus, 
Siva,  and  the  tiger,  or  '  the  vulva  : '  but  there  was 
good  reason  for    doubting    whether   this    Vedic    pun 

■^''   See  Plate  11.,  Fig.  3,  at  the  eud  of  the  Volume. 


347 

Beked]    could  have  been  known  in  Palestine.      (See  Beth 

NlBIRAH.) 

From  this  root  the  Greek  Tvapdoc,  pardos,  the 
Latin  '  pardus/  and  the  English  '  pard/  are  derived. 
Gresenius. 

Beri,  ^1|  (1  Chron.  vii.  37),  "He  creates,"  or  "he  is 
vigorous,"  from  '^I'l.  May  we  derive  from  this  root, 
Berri,  Bury,  Berry  ? 

Beriah,  nr??  (Gen.  xlvi.  17),  "My  Creator  is  Jah,"  or 
"  Jah  is  vigorous."      (See  Bar  and  Bara.) 

Berith.     (See  Baal-Berith,  and  Berothah.) 

Berodach  Baladan  (2  Kings  sx.  12),  variant  for  Merodach. 

Berothah,  or  thai,  ^I;i'i"'?  (Ezek.  xlvii.  16),  "  The  cypress." 
Berytus,  or  Beirout  ?  BpaSu,  hratku,  is  a  name  given 
by  Sanchoniathon  to  a  deity  in  Lebanon,  who  was 
called  in  Phcenician  Br^pov^,  heerouth,  i.  c,  'T'?,  heroth 
—  herith  ?  being  the  female  principle  of  Jao  Adonis 
amongst  the  Syrians  of  El  Adan.  Fiirst,  suh  voce 
"0"^?.     (Compare  Baal-Berith.) 

Besai,  ''P?  (Ezra  ii.  49),  "A  conqueror,  or  subduer."    Fiirst. 

Besodeiah,  ^'T°?  (Neh.  iii.  6),  "In  the  counsel  of  Jah," 
or  "  friend  of  Jah." 

Besor,  liD?  (1  Sam.  xxx.  9),  "  To  be  sour." 

Betah,  nt?n  (2  Sam.  viii.  8),  "  He  cuts  off." 

Beten,  I!?2  (Joshua  xix.  25),  a  town  of  Asherites. 

We  have  already  seen  the  meaning  of  Asher — we 
shall  not  therefore  be  surprised  to  lind,  amongst  the 
towns  of  that  tribe,  one  whose  name  was  as  charac- 
teristic of  the  female,  as  Asher  was  of  the  male  sex. 

The  word  in  question  signifies  "the  womb,"  or 
"  the  round  belly ;  "    also  "  the  female  organ." 

Beth,  ri^5,  Baith,  like  Bit  in  the  Cuneiform,  and  Beit 
in  modern  Palestine,  signifies  "the  house,"  "dwell- 
ing," "habitation,"  or  "  tem^jle  of."     It  may  also  be 


348 

Beth]  designtited  'place/  and  thus  be  equivalent  to  "'town,' 
'village,'  'hamlet,'  'station,'  &c.  When  used  in 
association  with  any  divine  being,  or  one  supposed 
to  be  such,  its  only  meaning  can  be  that  of  '  temple,' 
'church,'  '  shrine,'  '  chapel,'  &c. 

Now,  since  there  are  many  '  sects '  amongst  Protest- 
ants, and  many  'orders,'  often  rival  ones,  amongst  the 
Eomau  Catholics,  and  since  there  are  almost  as  many 
Virgins  Mary  as  there  are  towns  who  own  her  sway, 
so  we  may  expect  to  find  in  Palestine  many  rival 
'orders,'  'systems,'  or  'temples.'  If  a  local  'Mary' 
will  not  cure  some  disease,  a  pilgrimage  to  "  Our 
Lady  of  Loretto  "  is  resorted  to;  and  "  St.  Jacques  de 
Compostella  "  is  supposed  to  effect  what  the  "  St. 
Jacques  of  Madrid  "  declines  to  perform.  In  like 
manner,  when  the  "  Baal "  of  Samaria  could  tell 
nothing  of  the  result  of  a  certain  king's  illness,  the 
royal  patient  sent  to  the  Baal  of  Ekron  (2  Kings  i.  2). 
In  the  same  way  as  churches  are  now  consecrated  to,  or 
supposed  to  be  under  the  patronage  of,  certain  saints ; 
so  there  were  in  Palestine  sacred  shrines,  which  were 
said  to  be  under  the  protection  of  one  or  more  divine 
or  supernatural  beings,  who  were  supposed  specially  to 
d.vell  therein.  As  Macaulay's  New  Zealander  might 
find  the  names  of  the  saints  which  we  acknowledge 
at  the  present  day  by  collating  the  titles  of  our 
churches,  so  we  may  find  the  cognomens,  and  pos- 
sibly the  natures,  of  ancient  divinities  by  the  names 
of  their  shrines.  Let  us  notice,  too,  in  passing,  that 
in  their  way,  the  ancients  of  whom  we  are  speaking 
were  far  more  devout  than  ourselves.  With  them 
the  shrine  of  God  attracted  a  town  around  it ;  whilst 
with  us  the  town  is  often  built  long  before  a  church 
is  thought  of. 


349 

Beth]  It  is  with   the  intention   of  develoiiing  as  far  as 

possible  the   nature    of  the    ancient    faith,    that   the 
following  and  other  lists  are  given. 
Beth-abaea,  B»56a/3apa,   or  Betpibaea,  !^^?  J^''?  (John  i.  28), 
"  Temple  of  the  Sun; "  bara  =  'the  Sun'  in  Assyrian  ; 
in  Hebrew  "'?^,  ahar,  signifies  "to  mount   upwards." 
We  have,  amongst  the  Cuneiform  writings,  Bit-harra, 
or  i:)arra,  spoken  of  as  a  solar  temple. 
Beth-anath,  n:rn'3^  and  anoth,  rii:y"n^3  (Joshua  xix.  38), 
"  Temple,  or  shrine,  of  the  God  answering  prayer  ;  " 
J^i^y,    anoth,     signifying    '  a    cry,'    '  alternate    song,' 
'rejoicing,'  or  '  a  hearing,'  or  'granting.' 
Beth-any,  B=9av/a   (Matt.  xxi.  17),  "  The   temple  of  Ann  ;  " 
it  may  read,  '  of  the  ship  ;  '  ''^^,  ani  =  '  ship.'     (See 
Ark.) 
Beth-arabah,  ^^ny-JT'a  (Josh.  xv.  6),  "  Temple  of  Arba,"  or 
i^P^,  erva.     (See  Arba.)     Or  it  may  be  the  temple 
in  the  desert,  from  '"'^T'^,  arhali,  '  a  waste.' 
Beth-akam,    D^n-n^n    (Josh.    xiii.    27),     "  Temple    of    the 
High   one,"  from  2?^^',   aram,  'the  high  one.'     (See 
Aram.) 
Beth-arbel,  '?'<?7'>""'?  (Hos.   X.  14),   "  Temple  of  the  four 

Gods."     (SeeARBEL.) 
Beth-aven,   n?"^'?    (Josh.    vii.    2),    "  Temple   of  On,"  pN. 

(See  On.) 
Beth-azmaveth,  ^H.^/rn'-a  (Neh.  vii.  28),  "  Temple  of  Azma- 
veth."  This  name  is  probably  compounded  of  ^y,  az, 
'  strong,  powerful,  impetuous,'  and  ^)}^,  viaveth  = 
n-10,  m/'it,  mot,  or  viavct  being  a  name  of  the  deity  of 
the  lower  world  =  Pluto  amongst  the  old  Shemites. 
Fiirst,  s.  v.  ^}.^]^.  (See  Ahimoth.) 
Beth-baal-meon,  liyp-^y3-n^3  (Josh.  xiii.  17),  "  Temple  of 
Baal's  dwelling  place,"  or  "  the  celestial  mansion, 
the  abode  of  bliss." 


350 

Beth-baal-meon]  There  is,  however,  another  etymology  of 
meon,  or  maon,  besides  the  ordinary  one,  which  we 
must  not  pass  by,  as  it  is  very  consonant  with  the 
ancient  myths.  We  have  the  words,  "'i'?,  maar,  i^vp, 
maali,  and  ^'P,  mea,  all  of  which  have  the  signification 
of  "  the  female  organ."  Now  "i,  resit,  and  J,  nun,  are 
interchangeable;  and  J,  nun,  "is  often  a  post-fix, 
or  termination,  to  form  adjectives,  concretes,  and 
abstracts  "  (Fiirst).  If  we  a^Dply  these  observations 
to  the  word  in  question,  we  find  that  it  will  signify 
equally  "a  habitation,"  "the  female  organ,"  i.e., 
the  dwelling  place  of  Baal  under  his  phallic  symbol, 
and  "the  womb,  the  residence  of  the  infant  ere  it 
sees  the  light."  Meon  is  thus  a  punning  euphemism 
for  the  '  vulva  ;  '  and  Beth-baal-meon  was  doubtless 
a  temple  where  lascivious  rites  abounded,  in  honour 
of  the  god  and  goddess  of  creation.  That  worship 
and  venery  were  frequently  mixed  up  together,  we 
conclude  from  1  Sam.  ii.  22,  and  Hosea  iv.  13-16. 
It  must  also  be  remembered  that  the  town  belonged 
to  Heshbon,  and  thus  bore  a  heathen  name.  (See 
Mary,  infra.) 

Beth-Barah,  nnn-n^n  (Jud.  vii.  2-4),  "  Temple  of  the  Sun," 
or  "of  the  Creator,"  from  the  Assyrian  hara,  or  from 
the  Hebrew  ^^2,  hara,  'he  creates.' 

Beth-birie,  ''^^P?'^''?  (1  Chron.  iv.  81),  probably  a  variant  of 
the  preceding. 

Beth-car,  i?'J^''3  (1  Sam.  vii.  7),  "Temple  of  the  ram, 
Aries,"  which  is  itself  closely  allied  to  "Aprjg,  arccs, 
=  Mars,  'a  warrior,'  or  'valiant  man,'  or  of  "fat 
sheep,"  or  of  the  "  leaping.  God."  Compare  with  the 
places  frequented  by  dancing  dervishes  in  modern 
Palestine ;  compare  also  such  words  as  Caria, 
Cfwchemish,  Carinthia,  Corinth ;  also  Carr,  Carron, 
Kerr,  Kerry,  &c. 


351 

Beth-dagon,  V^T^'^  (Jer.  xlviii.  '22),  "  Temple  of  the  Fish 

God."     (See  Dagon). 
Beth-diblathaim,  Q.''|?^t^'?"^''?  (Jer.  xlviii.  22).     "  Temple  of 

the  two  circles."     Diblathaim,  a  word  which  we  shall 

explain    at    greater    length  Figure  84. 

under    the    name    Diblaim.      /'""""''^s^  ^     X 


We    can     readilj'    conceive     \  I  \  ) 

that   this    shrine    would   be      ^-^  ^^ -is^. ^ 

mai-ked  by  some  such  mystical  figure  as  the  one 
here  depicted.  It  is  similar  to  those  which  are  found 
in  great  numbers  on  ancient  sculptured  stones  in  Scot- 
land, and  whose  sanctity  we  infer  from  their  being  so 
constantly  associated  with  other  sacred  emblems. 

Beth-eden,  n.V"^''?  (Amos  i.  5),  "the  temple  of  pleasure," 
from  V.V,  edcn,  'pleasure.'     (Compare  rilovy].) 

Beth-eked,  "t^r^^?  (2  Kings  x.  12).  Possibly  from  the 
same  root  as  Accad,  in  Assj'ria  ;  ^^^,  acad,  signifies 
'  strength,'  '  fortified ;  '  it  may  simply  mean  '  a  castel- 
lated dwelling  house,'  or  '  the  shrine  of  the  strong 
one ;  '  in  the  authorised  version  of  the  Bible  it  is 
called  '  the  shearing-house.' 

Beth-el,  ^^'^'j^  (Gen.  xii.  8),  "  The  temple  of  El,  or  II," 
"  the  Sun,"  or  "  God."  It  has  been  objected  that  el 
is  not  Hebrew  for  the  Sun  ;  but  it  must  be  remem- 
bered that  Jacob  spoke  the  language  of  Babylonia, 
the  country  of  his  grandfather  and  his  relatives,  and 
of  his  own  mother ;  and  we  are  told  by  various 
Cuneiform  scholars  that  in  the  Mesopotamian  tongue 
II,  or  Ilos,  was  at  the  same  time  God  and  the  Sun. 

Beth-emek,  P'^V.C"^'?  (Jos.  xix.  27),  "Temple  of  the  chasm;" 
P^y,  emek,  being  probably  a  variant  of  P'^^,  amak, 
"the  deep  one,"  also  "  a  valley."  As  the  place  was 
in  Asher,  we  may  conceive  that  the  house  or  shrine 
somewhat  resembled  that  of  Delphi,  and  was  built 
over   one   of  those    deep    earth   fissures,    which  were 


352 

Beth-emekJ  supposed  to  be  emblems  of,  and  entrances  into, 
the  maternal  earth,  called  by  Latin  priests  Cunni 
DiahoU.     (See  page  114,  note  9.) 

Beth-esda,  Br]9£(rSa  (John  v.  2),  "  House  of  the  springing 
fountain;  "  "^'i'^,  cslied,  "outpouring  of  brooks,  or  a 
ravine." 

Beth-ezel,  ^.>>'n"J^^?  (Micah  i.  11),  "  Temple  of  the  noble 
one,"  from  ^V^,  azal,  "noble,  choice,  or  distinguished." 
It  is  said  by  Gesenius  to  signify  "  the  house  of 
firm  root,"  which  is  too  strange  an  idea  to  be  adopted. 

Beth-gadek,  "in3"ri''3  (1  Chron.  ii.  51),  "The  temple  enclosed 
by  a  wall ;  "  from  '^'}\,  gadar,  "  to  enclose,  or  hedge 
round."  Compare  this  with  Stonehenge,  Avebury, 
and  other  circular  fanes  in  England,  the  altars  sur- 
rounded by  circles,  or  gilgals,  and  the  Nahbi  of 
Vishnu.  Compare  it  also  with  the  Hindoo  circles 
of  Pillar  Stones,  in  which  the  place  of  sacrifice  is 
within  the  enclosure. 

Fig.  86. 


'gt^ 


Fig. 


353 

Beth-Gamul,  ^•^'^r^'?  (Jer.  xlviii.  26),  "Temple  of  the  Giver;" 
from  ^^?l,  fiamal,  'to  do  good,'  'to  benefit,'  &c. 

Beth-Gilgal,  ^i?K^'i^  (Nell.  xii.  29),  "  The  circular  temple," 
or  "  the  shrine  at  Gilgal."     (See  Gilgal.) 

Beth-haceerem,  0?}?l'"'^^?  (Jer.  vi.  1),  "House  of  the  vine- 
yard;" ^1}^,  kerem,  '  fruitland  or  vineyard.'  When  we 
consider  how  very  common  vineyards  were  all  over 
Palestine,  I  cannot  fancy  that  any  one  place  would  he 
called  after  a  particular  garden  ;  it  would  be  as  if  we 
called  London,  '  town  of  houses.'  I  presume,  there- 
fore, that  some  mystic  meaning  is  concealed  in  the 
latter  part  of  the  word,  and  that  it  is  equivalent  to 
^1"^,  caj'itjn,  which  signifies  "he  is  bright  red;"  the 
original  verb-idea  is  to  glow,  to  hum,  then  to  give 
light,  to  sliiiie,  to  glitter ;  whence  again  arises,  to  be 
of  a  fiery  colour,  to  he  red.''  (Furst,  s.v.)  It  is  to 
be  noticed  that  Mahadeva,  the  emblem  of  the  male 
creator  of  the  Sun,  is  always  painted  red.  Thus  red, 
or  scarlet,  has  ever  been  a  sacred  colour.  It  was  so 
amongst  the  Jews  (See  Exod.  xxv.  4 ;  Lev.  xiv.  4 ; 
Numb.  iv.  8.)  It  is  so  amongst  the  Eoman  Catholics 
of  to-day.  From  being  a  sacred  colour,  it  ultimately 
became  a  royal  one  ;  kings  being  supposed  to  be  vice- 
gerents upon  earth  of  the  Almighty  in  heaven.  (See 
Garmi.)  But  ^"]3,  caram,  has  also  another  meaning, 
which  associates  it  on  the  one  side  with  the  vineyard 
or  garden,  and  on  the  other  with  Mahadeva,  viz., 
"he  breaks  through,  labours,  ploughs,  or  makes 
fruitful."  Now,  there  can  be  no  doubt  that  wine  has 
ever  been  regarded  as  an  adjuvant  to  those  pleasures 
which  terminate  in  'fertility;'  consequently,  "the 
house,  or  temple  of  the  vineyard,"  may  of  itself  have 
been  a  covert  expression  for  those  resorts  which,  in 
Japan,  are  called   "  tea  houses."      There   is   strong 

z 


354 

Beth-hackeeem]  reason  indeed  for  adopting  this  idea,  offered 
to  us  in  tlie  Song  of  Solomon,  in  which  we  find  the 
expression,  "  He  brought  me  to  the  banqueting 
house  ;*^  and  his  banner  over  me  was  love."  "  Stay 
me  with  flagons,  comfort  me  with  apples,  for  I  am 
sick  of  love."  Upon  this  passage  the  learned 
Dr.  Ginsburg  remarks  :''  —  '^  The  words  T*'^  ^'?, 
mean  hover  of  delight,  wine  being  frequently  used 
in  this  book  for  delight,  and  are  but  a  designation 
for  the  manifestations  of  love  denoted  in  the  pre- 
ceding verse.  The  rehearsal  of  their  past  union  and 
enjoyment  kindled  the  Shulamite's  affections,  and 
made  her  wish  again  for  that  delicious  fruit,  i.  e.,  the 
tokens  of  his  love."  After  this,  there  can  be  little 
doubt  of  the  true  signification  of  the  word  Beth- 
HACKEREai ;  which,  with  the  definite  article  ■],  would 
make  the  name  in  question  signify,  'the  bright  red 
one,'  or  '  the  shiner,'  I.  c,  "  The  temple  of  the  Sun." 
Beth-hanan,  IJO'^^?  (1  Kings  iv.  9),  "Temple  of  grace;" 

from  l^v",  hanan,  '  grace.' 
Beth-haeam,  or  Haran,  "a^n-n^2  (Jos.  xiii.  27),  "  Temple 
of  the  high  one,"  from  ^'}^,  haram,  "  to  be  high," 
i.  e.,  "  Temple  of  the  lofty  one."  In  the  days  of 
Eusebius  its  name  was  Beth-ramphtha,  viz.,  '  temple 
of  the  high  Pldhali '  (Kitto's  Cycloyadia,  s.  v.  Beth- 
haran) . 
Beth-hoglah,  n73n-n''3  (Josh  xv.  6),  "  The  house  or  temple 
of  the  partridge  ; "  '^'^^_^,  liaeilali,  is  "  a  partridge,"  or 
"magpie;"  but  I  cannot  believe  that  this  is  the  true 
derivation.  It  may  possibly  come  from  ^y.^^^,  eglaiin, 
'  a  double   spring,'   and   signify  that  the  temple,  or 


■'^  n'3,  hcth;  rTt,  liajaiii,  "the  house  of  wine,"  or  "  the  house  of  delight." 
^9  Song  of  Songs,  ^jage  142. 


355 

Beth-hoglaii]  house,  Avas  one    situated  at  the  meeting  of 

some  waters. 
Beth-hoeon,  pin-n*?   (Jos.   x.   10),    "  Temple  of  the  noble 

one  ;  "  from  PC?  haran,  '  to  he  noble.' 
Betii-jesimoth,  niD^:?;?n-n^3  (Nnmh,  xxxiii.  49).  This  Avas 
an  ancient  town,  named  apparently  by  the  aborigines, 
or  PhcEnicians.  The  termination  n'l,  oth,  a  plural 
noun,  reminds  us  of  '  Ashtoreth.'  The  early  syllables 
remind  us  of  '  Ashima  ; '  we  may,  therefore,  read  the 
word  as  "Temple  of  the  Ashimas,"  or  "  tontes  les 
deesses  ;  "  which  would  be  equivalent  to  our  '  All 
saints,'  or  'All  souls  '  churches. 
Beth-leapheah,  ^'}^^Y^'^  (Micah  i.  10) ;  the  h  being  simply 
the  genitive  sign,  "^S^,  cqjhra,  or  q^ltcr,  is  the  word 
which  Ave  have  to  study.  It  is  usually  translated 
fau-n,  and  the  whole  is  said  to  signify,  "  The  temple 
of  the  fawn."  Although  it  is  very  probable  that 
such  is  the  meaning,  the  question  arises.  Why  was 
a  fawn  held  sacred  ?  That  it  was  so  is  undoubted, 
as  one  of  the  Assyrian  deities  is  represented  as  carry- 
ing one  in  one  arm,  while  in  his  hand  he  carries 
the  mystic  branch  of  Bacchus.  (See  Plate  II., 
Figs.  1,  4.) 

I  do  not  knoAv  any  particular  reason  why  a  fawn 
should  be  sacred,  except  because  of  its  name,  or 
because  its  skin  is  spotted.  The  word  accJto  has 
taught  us  something  of  verbal  puns,  but  I  do  not 
see  how  to  apply  them  here,  except  to  notice  that 
"i?y,  aphar,  signifies  'to  be  strong,  or  vigorous,'  'he 
is  fruitful ;  '  and  that  "i??^,  cplicr,  signified,  as  it  does 
Avith  us,  '  a  heifer,  a  calf,  the  young  of  any  animal ;  ' 
and  in  nomenclature  we  have  Epher,  Ephron,  just 
as  we  have  Ophrah  in  old  time,  and  Aphra  as  a 
current   name   amongst   ourselves.      We   know   that 


356 

Beth-leapheah]   the  calf  was  an  object  of  idolatry  both  iu 
the  desert  and  in  Dan. 

Amongst  other  matters,  it  will  be  seen  from  the 
drawing  referred  to,  that  the  fawn  carried  by  the 
priest  is  a  spotted  one.  We  may  also  remark  that 
the  s2)ots  on  the  leopard  had  some  mystic  value  ;  the 
creature  was  sacred  to  Bacchus,  and  Egyptian  priests 
wore  a  leopard  skin  on  great  religous  occasions 
"  Athor,  the  female  Egyptian  divinit}',  corresponding 
to  Apis,  is  well  known  as  a  sjjotted  cow,  and  it  is 
singular  that  the  druids  of  Britain  also  worshipped 
a  spotted  cow."  Hislop's  Two  Babylons ;  pp.  62 
to  72,  3rd  edition,  where  much  interesting  matter 
is  given  respecting  the  spotted  robe,  &c. ;  at  p.  67 
is  given  another  form  of  fawn  like  that  I  have  copied, 
Plate  II.,  Fig.  4,  and  at  p.  65  is  seen  a  calf 
covered  with  a  spotted  robe,  with  the  feminine  emblem, 
or  the  sistrum  of  Isis,  round  its  neck.  (See  Fig.  88, 
p.  360.)  Above  its  back  is  a  scourge,  and  on  its  head 
is  a  pair  of  horns,  a  globe  and  two  figures,  which 
from  their  shape  I  take  to  be  inverted  phalli ;  the 
whole  signifying  the  power  of  the  sun  fructifying 
the  earth.  In  this  figure  the  ideas  of  spots,  and 
heifer  or  calf,  are  combined.  Hislop,  moreover,  calls 
attention  to  the  important  fact  that,  "i?^,  namer, 
or  nimr,  signifies  "a  spotted  one;"  and  that  *'?"', 
racial,  means  •'  subduing."  Hence,  he  sa3^s,  Nimrod 
means  "  the  leopard  tamer,"  and  that  the  spotted 
fawn,  or  the  spotted  one,  was  a  symbol  of  Nimrod. 
See  Nimrod. 

But  it  is  remarkable  that  no  name  like  Nimrod  has 
yet  been  deciphered  in  the  Cuneiform  inscriptions, 
nor,  if  I  remember  rightly,  does  any  Assyrian  priest 
officiate  iu  a  spotted  dress.  It  may  be  that  in  ancient 
Assyria  a  worship  prevailed  something  similar  to  that 


357 

Beth-leaphrah]  of  iincieiit  Egypt,  find  that  it  included  reve- 
rence for  the  spotted  calf.  Ijut  this  worsliip  was  put 
down  entirely  l\y  some  king,  to  whom  the  name  of 
Nimrod  has  been  given,  as  Bomha  was  to  Ferdinand 
of  Naples.  And  just  as  St.  Patrick  got  credit  for 
killing  all  the  real  snakes  in  Ireland  because  he  erased 
serpents  from  the  crosses  on  which  they  were  found, 
so  Nimrod  got  the  credit  of  being  a  mighty  hunter 
because  he  abolished  the  Bacchic  emblem,  the  spotted 
skin.  If  this  surmise  be  true,  we  should  presume, 
from  the  figures  which  still  survive,  that  the  worship 
had  not  been  entirely  annihilated. 

Whatever  interpretation  we  choose  to  adopt,  it  is 
a  very  significant  fact  that  the  shrine,  or  house,  or 
temple  of  the  fawn,  or  calf,  should  be  found  in 
Judah  (see  Micah  i.  10).  Whilst  the  prophet  puns 
upon  the  name  "i^V?  apJun-,  which  means  "  dust," 
he  associates  Avitli  it  in  the  same  verse  the  words 
Gath  and  Aphrah,  and  wo  may  remember  that 
the  two  are  conjoined  in  the  town  of  Gatli- 
heplier. 

The  Septuagint  translates  the  word  as  the  house 
of  laughter.     (Compare  Isaac,  or  Issachar  P)*"" 
Bete-lebaoth,  riiX2'?-n^3  (Josh.  xix.  6),    "  Temple   of  the 
lionesses."     (See  page  315.) 

tso  Tliere  is  an  old  root  "ips,  ophar,  wliicli  signifies '  to  cover.'  The  name  of  Apis  in 
Egyptian  is  Ilcjn,  or  Hcqn,  wliicli  is  evideutly  from  the  Chaklee  Haj),  '  to  cove)'.' 
In  Egyptian,  Hap  signifies  '  to  conceal '  (Hislop,  p.  65),  also  '  to  hoil  up,'  or  '  lying 
down.'  Now  the  calf  which  I  have  referred  to  in  the  text  has  over  its  back  a 
flagellum.  The  figure  of  Osiris  (Plate  II.,  Fig.  5),  copied  from  ■\Vilkinsou,  holds 
a  flagellum  in  one  hand,  and  a  shepherd's  crook  in  Ihe  other ;  in  both  cases  the 
thongs  are  triple.  Now  it  has  long  been  known  to  the  leai-ued,  that  flagellation 
has  been  repeatedly  resorted  to  for  restoration  of  the  virile  power,  but  the  crook 
has  a  hidden  meaning,  which  it  is  difficult  to  indicate;  on  the  head  of  the  figure 
are  two  sei-peuts,  piiCed  up  and  erected.  The  vestment  worn  is  spotted.  Putting 
what  we  have  said  in  the  text  and  this  together,  we  must  conclude  that  Beth 
leaphrah  signifies  '  the  temple  where  virility  was  restored,'  or  the  power  of 
enjoying  concubitus  given. 


358 

Beth-lehem,  ^[}f^''i^,  Bi]SAs5,a  (Matt.  ii.  1).  We  approach 
this  name  with  peculiar  interest.  The  latter  part  is 
spelled  ^^4,  and  pointed  lechcm  ;  if  we  take  the 
original  letters  as  unpointed,  and  the  h  to  he  the 
genitive  sign,  as  in  the  last  word,  we  find  that, 
amongst  other  meanings,  ^'I',  Jiam  or  cJiain,  signifies 
'Egypt.'  Accordingly  Beth  l-ham  denotes  "The 
house  of  Egypt;  "  and  the  saying,  "  out  of  Egypt 
have  I  called  my  son  "  (Matt.  ii.  15,  with  Hos.  xi.  1), 
at  once  recurs  to  our  mind.  We  become  still  more 
interested  when  we  remember  that  one  a2">pellative  for 
the  place  was  Ephrath,  or  Ephrata,  which  is  allied 
to  aplira.     See  Beth  Leaphrah. 

But  on  signifies  also  "heat,  union,  marriage;" 
the  same  letters  spell  Noah's  son.  Ham  ;  and  any  of 
these  may  be  intended. 

Though  not  mentioned  in  Joshua,  we  are  told 
in  another  part  of  the  Scripture  that  Bethlehem 
was  an  ancient  place  (Gen.  xxxv.  19).  In  all  the 
other  Beths,  save  the  last,  the  Hebrew  genitive 
sign  is  not  found;  it  is  probable,  therefore,  that 
we  must  look  to  some  root  including  the  lamed; 
we  find  nrh,  laham,  variously  pointed,  to  mean  '  to 
eat,'  'to  fight,'  'war,'  'siege,'  'food,'  'bread;'  and 
we  have  the  cognomen  Lachmi,  ""Pn^,  a  name  borne 
by  a  son  of  Goliath.  Bethlehem  was  also  the 
name  of  a  man,  the  son  of  Ephratah  (1  Chron.  iv. 
4) ;  and  "  The  house  of  bread  "  seems  to  be  a  poor 
etymology  for  a  man.  It  is  true  that  '  Lachmi  '  was 
the  Hindoo  Goddess  of  Fortune;  but  there  are  too 
few  words  of  Hindoo  origin  in  Palestine  to  allow 
us  to  dwell  upon  the  similarity  of  the  names.  Put- 
ting all  these  considerations  together,  I  incline  to 
the  belief,  that  the  real  meaning  of  Beth-lehem  is 
"The  temple  of  the  hot  one,"  analogous  to  Beth-el. 


359 


Beth-maacpia,  n^y?3-n>3  (2  Sam.  xx.  14),  ''The  temple  of 
the  striking  one"  (see  Maacha).  Compare  onr  word 
'  Siin-strokc.'' 

Beth-marcaeoth,  nn3nOTi^3  (Josliua  xix.  5),  "  House,  or 
temple,  of  the  chariots ;  "  also  Maclmannah  (the 
measure  of  Anna '?)  Mr.  Pater,  in  Kitto's  Cyclo- 
pcedia,  takes  this  literally,  and  considers  it  may  have 
been  a  posting  house  for  chariots.  It  may  be  so,  but 
if  it  were,  there  ought  to  have  been  many  such  places 
so  named  (2  Chron.  viii.  6,  ix.  25  ;  2  Kings  xxiii.  11). 
When  we"'cousider  that  a  king  of  Judah  consecrated 
chariots  and  horses  to  the  Sun,  and  that  a  chariot  wheel 
amongst   the    Babylonians  ^.^  ^.^ 

was  an  emblem  of  the  Sun  , ^ 

God,  and  that  it  is  still 
common  with  us  as  a  reli- 
gious emblem  ;  I  think  it 
is  more  probable  that  the 
place  was  a  temple  where 
the  Creator  was  worship- 
ped under  the  form  of 
sacred  chariots. 

Fiirst's  article  on  this  word  runs  thus:  "Place 
of  the  Sun  chariots.  The  worship  of  the  Sun 
was  practised  in  Canaan  by  the  Phoenicians ;  hence 
names  of  persons  and  places  have  a  reference 
thereto." 

Beth-:\ieon,  r'>i'9"J^'?  (Jer.  xlviii.  23).     See  Beth  Baal-meon. 

Beth-millo,  Ni'?9"n^3  (Judges  ix.  20),  "  The  fortified  house, 
or  temple,  or  bastion." 

Beth-nimrah,  '^^9-'"*"  (Numbers  xxxii.  36)  ;  "ip,^  nimar, 
signifies  "  leopard;  "  and  Beth-nimrah  would  be  "the 
house  of  the  leopard,  or  spotted  one."  (See  Beth- 
LEAPHRAH.)  The  usual  explanation  of  it  is  that  it 
means  "  the  house  of  pure  water,"  a  sort  of  shrine 


360 

Beth-nimrah]  built  over  a  holy  well,  like  the  Avell  of  St. 
Kejne  and  Holywell. 

I  have  long  been  puzzled  respecting  the  mystery 


Figure  88. 


concealed  under 
the  symbol  of  a 
spotted  animal, 
whether  leopard 
or  antelope,  and 
the  meaning  of 
the  spotted  robe 
of  Athor,  in  Fig. 
88  (copied  from 
Hyslop's  Tivo 
Bahylons,  and  by  him  from  Colonel  Smith,  and  by 
him  from  the  original  collection  made  by  the  artists 
of  the  French  Institute  in  Cairo).  It  appears  to  me 
that  the  clue  to  the  myth  is  the  following:  The 
flagellum  has  ever  been  used  to  excite  desire  in  those 
who  are  almost  effete.  The  cow  is  conspicuous  for 
the  strength  of  her  'heat.'  The  collar  round  the 
neck  of  the  Goddess  represents  the  sistrum  of  Isis, 
or  the  'concha.'  We  conclude,  then,  that  there  is 
some  amorous  idea  lurking  under  the  spotted  robe. 
Now  ^PJ,  namer,  signifies  "  cut  in,  indented,  notched." 
Compare  napj^  nekehah  =  "a  fissure,"  or  a  "woman," 
the  whole  being  named  from  a  characteristic  part, 
as  well  as  "  striped,"  and  "spotted;  "  and  Fiirst  says 
that  it  is  cognate  with  1?n^  hahar.  On  turning  to 
this  root  I  find  that  it  means  "to  be  associated,  or 
connected,"  "  an  associate,  male  or  female,  in  a  good 
or  a  bad  sense ;  "  '  an  enchanter,  or  magician,'  '  a 
spell,'  &c.,  according  to  the  vowel  points.  Putting 
all  these  things  together,  I  conclude  that  the  spotted 
robe  signified  "the  power  to  have  connection  with 


361 

Beth-nimrahj  an  associate;"  and,  when  worn  by  an  idol 
and  its  priest,  it  indicated  that  they  assumed  to 
possess  the  secret  of  restoring  viriHty,  temporarily  or 
otherwise.  Betpi-nimrah  would  thus  signify  the 
temple  or  shrine  where  this  cure  was  effected,  and 
be  a  legitimate  ancestor  of  that  Italian  Church  at 
Isernia,  to  which  Christian  votaries  went  yearly  to 
be  cured  of  '  frigidity.' 

To  moderns  it  seems  strange  how  such  a  contriv- 
ance as  the  flagellum  should  have  been  discovered; 
but  any  one  who  has  ever  witnessed  the  punishment 
of  soldiers  by  scourging,  could  not  fail  to  notice  one 
of  its  physical  effects,  and  would  thus  learn  to  con- 
vert a  painful  process  into  a  great  luxury. 
Beth-palet,    or   phelet,    P^f  n^3    (Joshua   xv.   27)  ;    ^^2^, 
ixdat,  signifies  "to  be  sleek,  or  smooth,"  "to  deliver, 
liberation;"    and  the  shrine  would  be  equivalent  to 
"  Temple  of  the  Saviour."     It  is  very  probable  that 
the  Roman  Filate  comes  from  this  source. 
Beth-pazzez,  r>'?"n'?  (Joshua  xix.  21),  "  The  house  of  the 
leaping  one;"  from  ^l^,  ixizaz,  'he  moves  to  and  fro,' 
or  '  he  divides.' 
Beth-pege,  ">iyS"n^?  (Deut.  iii.  29).     (See  Baal-peoe.) 
Beth-phage,   -Q-nHay^,   V^.f  J^^?    (Mark   xi.    1),   V^?,  imgah, 
signifies  '  to  push,  or  to  strike  upon  a  person,  or  a 
thing,'    consequently   the    word   in    question   means 
"  the  temple  of  the  striking  one."     I  am  inclined  to 
associate   the  w^ord   with  Belphegor,    for   V??,  paka, 
which  appears  to  be  the  root  of  the  last  two  sylla- 
bles, signifies    'he  cleaves,'  'divides,'   'is   firm,'    or 
'  hard  ; '    'a  pointed   cucumber,'  or  "  Bel,  the  fasci- 
uum,"  another  form  of  Baal-peor.     The  scholar  will 
remember   how  frequently   Ikihphage    and   Bethany 
are  spoken   of  together  ;   the   name   of  the   last   was 


362 

Beth-phagej  emiuently  of  Clialdee  origin  ;  the  other  pro- 
bably was  so  too. 

Beth-rapha,  ^?Tf^^?  (1  Chron.  iv.  12),  "  The  habitation  of 
the  giant."  The  name  was  borne  by  a  son  of  Eshton. 
This  name  gives  ns  an  idea  of  the  apparent  extent 
and  duration  of  the  Shemitic  language,  kmrapliel, 
king  of  Shinar,  smites  the  Rephaim  in  Ashteroth 
Karnaim,  in  the  time  of  Abraham  ;  Raplia  is  the 
name  of  a  giant  in  Gath  in  the  time  of  David. 
Raphael  is  the  cognomen  of  an  angel  in  Babylon,  an 
Assyrian  in  the  time  of  Tobit  (iii.  17),  and  of  a 
painter  in  modern  Eome ;  and  there  are  abundance 
of  English  'Kalphs.'     (See  Eapha). 

Beth-rehob,  3'inTn^3  (Judges  xviii.  28).  The  word  3im^ 
rehoh,  whatever  may  be  its  various  vowel  points, 
conveys  the  idea  of  "  size,  breadth,  space,"  "  streets 
and  squares,"  &c.  We  find  that  the  word  was  used  in 
Assyria  in  a  sacred  sense,  for  the  name  RehohotJi  is 
simply  a  plural  form  of  the  same  word.  We  see  in 
the  same  word  Rahab,  the  harlot ;  and  in  Psalm 
Ixxxvii.  4,  it  is  associated  with  Babylon.  The  same 
word  seems  to  be  used  indefinitely  in  Ps.  Ixxxix.  10. 

The  signification  probably  is  "the  great,  or  large 
one  ; "  and  the  Ass^Tian  Relwhoth  is  probably  equiva- 
lent to  "  the  great  ones,"  /'.  c,  the  female  creator 
and  her  consort,  the  triad  and  the  unit,  Isis  and 
Osis,  Bel  and  Ishtar,  Adam  and  Eve,  Mahadeva  and 
Parvati,  Abraham  and  Sarah  (see  Baal,  Area,  &c.)  ; 
it  would  have  much  the  same  meaning  as  Kapha  and 
Rephaim.     (See  Rachel.) 

I  cannot  imagine  any  people  calling  a  town 
'  streets,'  or  '  squares,'  ere  any  existed  ;  or  a  temple 
'  street-shrine.  ^^ 

51  Since  writing  the  above,  I  iiud  tliat  tlie  Cuneiform  Rihitu  should  be  pro- 


363 

Beth-saida,  Bn&a-aidu  (Matt.  xi.  21).  Tliis  is  nsnally  inter- 
preted as  "  The  house  of  fishing,"  from  '">TV^  t^idah, 
or  more  iDroiDerly  the  "'  house  of  food."  We  may 
fairly  doubt  both  of  tliem,  inasmuch  as  wc  can 
scarcely  imagine  a  tem^jle  or  shrine  devoted  to 
catching  fish,  or  preparing  victuals.  I  feel  more 
inclined  to  compare  the  name  with  the  oriental 
Said,  and  with  Sidon.  From  a  cultivation  of  euphe- 
mism, the  Scripture  copyists  write  the  name  of  the 
latter  town  with  v,  tsaddi,  which  is  pronounced  tz, 
like  the  Italian  z :  Avhen  thus  spelled,  it  means 
FisJiiufj.  It  is  probable  that  the  original  was  spelled 
with  T,  zahi,  the  English  z.  If  so,  we  shall  find  the 
root  in  the  word  '^l,zaid,  "proud,  impudent,  wanton;" 
or  V^l,  zadon,  "swelling  with  pride;"  and  we  then 
recognise  that  Sidon  has  a  phallic  meaning,  just  as 
have  Tyre,  Ekron,  Gaza,  Ashkalon,  and  Gath. 

If   we    adopt    this    interpretation,   Bethsaida  will 
signify  much  the  same  as  "Bethrehob." 

Beth-shan,  |Nt^"ri''2  (Josh.  xvii.  11),  "  Temple  of  concord," 
or  "tranquillity,"  from  ]^'^,  slian,  'concord,  rest, 
security.'  (Compare  Shain,  Shaen,  Shane  amongst 
ourselves.) 

Beth-shemesh,  ^'ff'n^l  (Josh.  xv.  10),  "  Temple  of  the 
Sun,"  from  ^!f^,  shemesh,  '  The  Sun  ;  '  Shamas  in 
Assyrian,  scJioiisch  in  Maltese.  (Compare  Shimson 
and  Simpson.) 

Beth-shittah,  ''^^^''T^''?  (Judges  vii.  22).  It  is  generally 
said  that  this  word  means  "House  of  the  Acacia;" 
"^P^,  sliitak ;  and  that  it  represents  a  locality  where 


uouncsd  rihu.  —  Talbot,  iu  2'ransac/ioiis  of  Royal  Society  of  Literature,  yo\.  2, 
part  2,  new  series.  If  this  be  bo,  Hehob  might  signify  "  The  glorious  father," 
Eibitu  signifying  '  gi-eat,  glorious,'  &c. ;  and  liehohoth  would  be  "  The  gi-eat  ones," 
feminine. 


364 

Beth-shittah]  acacia  trees  were  common.  If,  however,  the 
word  represents  a  shrine,  house,  or  temple,  it  is 
probably  derived  from  ^m,  shat,  plural,  shathim,  which 
signifies  'columns,'  or  'pillars,'  in  which  case  the 
meaning  is  "  The  temple  of  the  pillars." 

Beth-tappuach,  n-1Si^"ri''3  (Josh.  xv.  63),  "  Shrine  of  the 
Apple."  (See  the  article  on  Apple  ;  and  compare 
this  word  with  "the  house  of  Rimmon,"  or  of  the 
Pomegranate,  2  Kings  v.  18.) 

Beth-uel,  ^^^^^  (1  Chron.  iv.  30),  "  Habitation  of  El." 

Bethulia,  n>in3  (Judith  iv.  6),  "A  virgin,  a  betrothed 
woman,  not  yet  joined  with  man."     Fiirst. 

The  most  probable  etymon  for  this  word  is,  that 
it  is  equivalent  to  f^'^'l^^,  hcfJi,  and  '^l,  Jah,  the  '' 
being  elided  from  the  last  name.  This  will  give  the 
signification  to  the  word,  "  habitation  for  the  God 
Jah  ;  "  and  it  would  indicate  the  ancient  opinion  that, 
so  long  as  a  woman  remained  a  virgin,  she  was  not 
only  '  fit  to  be,'  but  really  was,  a  dwelling-place  for 
the  Holy  Spirit. 

Beth-zachariah,  BaiS^axciplci  (1  Maccab.  vi.  32),  "  Temple 
of  the  celebrated  Jehovah."     (See  Zachariah.) 

Beth-zue,  "i-1^'"n''2  (Josh.  xv.  68),  i)^,  tsor,  "  a  rock,"  or 
"upright  stone,"  wliicb,  according  as  its  shape  was 
elongated,  or  short  and  conical,  had  distinct  signifi- 
cations ;  '1'''^',  tzir,  also  signifies  '  a  messenger  and  an 
idol.' 

All  the  preceding  places  or  temples  are  desci'ibed 
as  existing  in  Palestine.  The  follov/ing  existed  in 
Babylonia  and  Assyria  generally. 

Betzal,  ^^*^  Cuneiform,  "  Tem2)le  of  the  Protector." 

BiLAT,  Cuneiform,  "  Tribute."  (Compare  Bill  of  Costs, 
&c.) 

BiT-GALLA,       „  v/as  either  "  a  large  temple,"  or  "  temple 


365 

Bit-galla]   of  the  Sun."     Gula.     (The  word  Galla  may  be 

compared  with  Gallus,  "the  cock,"  sacred  to  Apollo.) 

BiT-GALLA-KUMTA,   Cuneiform,     "  The  large,  or  new   temple 

of  the  Sun." 
BiT-NiTsmxi,  Cuneiform,   "  House  of  treasure." 
BiT-SHAKUEi,  „  "  The  black  temple." 

BiT-SHAGGATHU  is  the  name  given  to  the  chief  temple  in 
Babylon  :  and  we  may  trace  the  signification  of  the 
word  thus  :  ^''5,  hctli,  means  "  a  temple ; "  ^^^, 
shagah,  is  "to  press  into,"  "to  be  constantly  occupied 
wdth ;  "  and  ^^^,  sliagal,  the  former  part  of  which 
we  still  have  extant  amongst  ourselves,  means  "  to 
have  connection;"  whilst  "^^^f,  atliar,  signifies  "a 
place."  The  compound  word,  therefore,  we  consider 
to  be  equivalent  to  "the  temple,  the  place  for  sexual 
congress." 

Shaga  signifies  "a  feast"  in  the  Assyrian  language; 
and  of  the  nature  of  the  feasts  of  the  Babylonians, 
Diodorus  Siculus  gives  some  curious  particulars. 
Our  Gala  or  Solar  days  often  end  in  Hke  manner, 
feasting  being  merely  the  prelude  to  another  form  of 
sensual  enjoyment. 

The  above-named  temple  induces  me  to  reproduce 
at  length  certain  observations  of  Herodotus  and 
another  writer,  which  show,  (1),  that  purification 
for  ceremonial  uncleanness  was  not  peculiar  to  the 
Jews,  (2),  that  religion  has  been  combined^  with 
sensuahty,  (3),  that  the  custom  was  by  the  higher 
orders  held  in  abhorrence. 

"  As  often  as  a  Babylonian  has  intercourse  with 
his  wife,  he  sits  over  burning  incense,  and  his  wife  does 
the  same  in  another  place  ;  at  break  of  day  both 
wash,  for  they  will  not  touch  any  vessel  till  they  have 
washed.     The    same    practice    is    observed    by    the 


366 

BiT-SHAGGATHu]  Amloicans.  The  most  disgrticeful  of  the 
Babylonian  customs  is  the  following ;  every  native 
woman  is  obliged  once  in  her  life  to  sit  in  the  temple 
of  Yenns  and  have  intercourse  with  a  stranger.  And 
many  disdaining  to  mix  with  the  rest,  being  proud  on 
account  of  their  wealth,  come  in  covered  carriages,  and 
take  up  their  station  at  the  temple  with  a  numerous 
train  of  servants  attending  them.  But  the  far  greater 
part  do  thus  :  many  sit  down  in  the  temple  of  Venus 
wearing  a  crown  of  cord  round  their  heads  ;  some  are 
continually  coming  in  and  others  are  going  out; 
passages  marked  out  in  a  straight  line  lead  in  every 
direction  through  the  women,  along  which  strangers 
pass  and  make  their  choice.  When  a  woman  has 
once  seated  herself,  she  must  not  return  home  till 
some  stranger  has  thrown  a  piece  of  silver  into  her 
lap  and  lain  with  her  outside  the  temple  (Compare 
1  Sam.  ii.  22).  He  who  throws  the  silver  must  say 
thus,  '  I  beseech  the  Goddess  Mylitta  to  favour  thee;' 
for  so  the  Assyrians  call  Venus,  Mylitta.  The  silver 
may  be  ever  so  small,  for  she  will  not  reject  it,  inas- 
much as  it  is  not  lawful  for  her  to  do  so,  for  such  silver 
is  accounted  sacred.  The  woman  follows  the  first  man 
that  throws,  and  refuses  no  one.  But  wdien  she  has 
had  intercourse,  and  has  absolved  herself  from  her 
obligation  to  the  Goddess,  she  returns  home;  and  after 
that  time,  however  great  a  sum  you  may  give  her,  you 
will  not  gain  possession  of  her.  Those  that  are 
endowed  with  beauty  and  symmetry  of  shape  are  soon 
set  free,  but  the  deformed  are  detained  a  long  time 
from  inability  to  satisfy  the  law,  for  some  wait  for  a 
space  of  three  or  four  years.  In  some  parts  of 
Cyprus  there  is  a  custom  very  similar."  ^^ 

S2  Pp.  8(;,  87,  Gary's  trauslation  of  Herodotus.     Kohu's  edition,  London,  1858. 


367 

BiT-SHAGGATHu]  We  presume  that  the  following  translation, 
from  a  portion  of  a  cylinder  of  Sargon,  has  reference 
to  the  above  worship,  anil  the  king's  opinion  there- 
upon. "  I  watched  over  (or  protected)  their  female 
children  until  they  married.  I  would  not  permit 
handsome  damsels  of  the  upper  classes  to  ofter  prayers 
and  supplications  in  the  temple  of  the  Babylonian 
goddess."  ^^  Sargon  was  I  understand  an  usurper,  and 
when  he  came  to  the  throne,  he,  like  Jehu,  Jeroboam, 
Athaliah,  Henry  YIII.,  Mary,  Elizabeth,  Cromwell, 
Eobespierre,  and  a  vast  number  of  other  rulers  of 
strong  energy,  swe])t  away  as  far  as  possible  the 
remains  of  a  worship  which  had  become  hateful  to  the 
most  powerful  sections  of  the  community. 

BiT-TZiDA,    or    ZiDA,    Cuneiform,    "  The    house    of    sacred 

things  "  ?     It  is  curious  that  there  is  still  a  temple  of 

this  name  amongst  the  Kaffirs  of  the  Indian  Caucasus. 

We   still  have  the   word   Beth    amongst   us :    in 

EHzabeth,  Macbeth,  Bethell,  Lambeth,  Elspeth.'* 

Betonim,  Q'^^?  (Josh.  xiii.  26).  This  word  may  signify 
simply  '  the  hills,'  a  curious  name  for  a  town.  It  is 
more  consistent  Avitli  ancient  nomenclature  to  con- 
sider that  it  is  a  plural  form  of  l^l,  heten,  "  the 
round  belly,"  or  "  the  cupola  heights." 

Bezai,  'V?  (Ezra  ii.  17),  "  Shining,  or  high,"  from  I'l^, 
blitz.     (Compare  Bootes.) 

Bezaleel,  ^^^''^^  (Exod.  xxxi.  2),  is  said  to  mean  ''Al  is 
protection,"  as  if  from  ''^'^^n^,  ben  zalal.  (Fiirst.) 
It  is  more  probably  a  corrected  form  of  '''^flf,  basalel, 

63  Talbot,  in  Transactions  of  Royal  Society  of  Literature, luA  series,  vol.  7,  p.  176. 

5J  The  following  are  the  names  of  certain  places  taken  by  Sennacherib,  all 
of  which  begin  ivith  Beth: — 

Beth-Ammon,            Beth-Car,  Beth-Imbiah,              Beth-Ritziah, 

„     Aktami,                 .,     Dagon,  „     Kilniausakh,          „     Yalsina, 

„    Barn,                     „     Gabir,  „     Kubitti,                   „     Zitti. 

„     Buuald,                 „     Gitzi,  „     Kumri. 


Bezaleel]  and  is  derived  from  ^.^3^  hazal,  to  be  'hard,'  or 
'firm,'  or  '  tliiclc,'  a  word  from  wlieuce  comes  our 
basalt ;  the  Dame  would  thus  read  as  '  El  is  firm, 
or  hard.' 

Bezek,  PJI  (Judges  i.  4),  "Lightning,''  from  P!^,  hazak  ; 
when  pointed  as  hezek,  the  word  signifies  "  a  fissure." 
Adoni-Bezek  signifies  "  the  lord  of  Bezek,"  or  "  My 
lord  lightning,"  or  "the  shining  one." 

Bezek,  "^^'^  (Deut,  iv.  43),  "Dispersion,"  or  "digging  out." 
It  also  signifies  gold  or  silver  ore,  from  being  cut  or 
dug  out;  as  "V^,  hasar,  it  signifies  'he  is  full,' 
'thick,'  'swelling; '   also,  'he  utters  sounds.' 

Belie,  or  Belibus,  Cuneiform,  an  Assyrian  proper  name. 

Bel-rabu,  Cuneiform.     "  The  great  lord." 


Bel-sar,  or  Shar-uzzar,  Cuneiform,  ' 

(Compare  Belcher,  Pilcher.) 
Belni,  Assyrian,  "Lord,"  or  "Lords. 
Bel,  ,,         "Lord." 

Belzuna,   Cuneiform,    "  The   moon.'' 


A  son  of  Nabonidus. 


(Compare  Belzoni.) 


Bed,     Vedic, 

Bha 
Bhaga,        „ 


Bhama, 
Bhanda, 

BnARGAVA 

Bhash, 

Bhatu, 
Bhava-ja, 


Writings."     (Compare    "  The   Venerable 
Bede,  Bedesman,  Bedel.) 


"  To  shine,' 
"  The  sun 
"  virtue,' 
"  a  tiger, 
and  his 
female  organ.' 
"  Light." 

'  Any  vessel,  pot,  or  cup." 
"  An  elephant." 
"To  speak;  "  Bliasha,  "language." 

bosh  ?) 
"  The  sun." 
"  Love." 


"light,"  "  the  sun." 
"     "Siva,"     "divine     power," 
"beauty,"  "  the  vulva."    Bagb, 
A  possible  origin  of  Bacchus 
leopard    skin    robe ;    also    '  the 


(Hence 


369 

Bhavana,  Veclic,  "Nature,"  "the  wife  of  Siva,"  "creator," 
"  founder,"  "  mental  perception." 

Bheatei,      ,,.       "A  brother "  (frater). 

Bhrud,         „       "  To  cover,"  "  to  collect  "  (to  brood). 

Bhuti,  „        "  State  of   being,"   "  birth,"    "  prosperity," 

"  wealth."     (Hence  booty.) 

BiCHRi,  "193  (2  Sam.  xx.  1).  This  name  is  probably  a  cor- 
rected form  of  l^^??^,  or  ^''P)^^,  hachriah,  or  hickeriah, 
the  terminal  n  being  elided.  If  so,  it  would  signify 
"  Jah  breaks  forth,"  "  Jah  is  the  dawn." 

BiDKAE,  "IP7?  (2  Kings  ix.  25),  either  "The  servant  of  the 
ram,"  T?  for  ^35<  and  "i?,  or  "worshipping  Melkar;" 
T  being  abridged  from  ■>i?'^9-     (Furst.) 

BiGTHA,  ^'^^^  (Esther  i.  10),  signification  unknown. 

BiGTHAN  \^}^  (Esther  ii.  21),  of  doubtful  import. 

BiGTHANA,  ^^^^.^  (Esther  vi.  2),  signification  unknown. 

BiGVAi,  '']^^  (Ezra  ii.  2),  of  doubtful  import. 

BiLDAD,  "^7^2  (Job  ii.  11),  ^^  and  ■'■'''^,  "  To  love,  or  to  be 
united  with,  Bel,"  or  "he  loves  Bel." 

BiiiEAM,  also  Ibleam,  Ciy?3  (1  Chron.  vi.  70),  "Baal  is 
Am"?  =  ^^^  and  ^^,  haal  and  am.  It  is  possible 
that  this  may  be  the  origin  of  our  word  William. 

BiLGAH,  nj'?2  (1  Chron.  xxiv.  14),  "Bursting  forth,"  "first- 
born."     (Fiirst.) 

BiLGAi,  ^^f3  (Nehem.  x.  8),  "  Bursting  forth,"  or  "firstborn." 

BiLHAH,  ^^"^^^  (Gen.  xxix.  29),  from  '^S  and  ^)^,  "Bel 
creates,"  or  "Bel  moves  round  us." 

BiLHAN,  in*??  (Gen.  xxxvi.  27),  "  He  fears  On  "  ?  from  ^^^, 
hala,  "  to  fear  ;  "  or  "  Bel  is  On  "  ? 

BiLSHAN,  r^'^2  (Ezra  ii.  2),  "Peace  of  Bel."  "Concord 
with  Bel,"  or  "  Bel  is  peace,"  ^^_^  and  \^^. 

BiMHAL,  ''7^p3^  (1  Chron.  vii.  33),  "God  is  my  fortress;" 
from  7^',  al,  and  'IP7,  havuili,  "God,"  "A  high  place, 
a  fortress." 


370 

BiNCHODESCH,  n  Phceiiiciaii  name,  "son  of  tlie  consecrated 
one  "  ? 

BiNEA,  ^^^^.  (1  Chron.  ix.  43),  and  "^^^3  (1  Cliron.  viii.  37). 
Both  of  these  words  seem  to  be  corrected  forms  of 
^l']^,  which  signifies  '  Jah  is  intelhgent,'  or  '  Son  of 
Jah,'  according  to  the  vowel  points. 

BiNNUi,  '-I^S  (Ezra  viii.  83),  "  Son  of  rest,"  from  \^,  hen,  son, 
and  n-1^  '  to  rest.'  (Compare  Noah,  Benaiah.)  The 
usual  interpretation  is  'building,'  in  which  it  is 
difficult  to  see  any  sense. 

BmsHA,  y'^">2  (Gen.  xiv.  2),  this  cognomen  is  said  to  mean 
"  son  of  wickedness."  The  interpretation  must  cer- 
tainly be  rejected,  unless,  as  in  the  case  of  Ahitophel, 
the  name  has  been  given  by  the  recorder  to  show  his 
own  feelings,  for  no  one  would  bestow  such  a  name 
upon  a  child.  If  the  historian  called  a  king  of 
Gomorrah  by  that  cognomen  intentionally,  it  appears 
to  be  clear  that  he  has  not  written  truthfully.  There 
is  an  old  root  ^''}^,  harash,  or  birsh,  which  seems  to 
have  had  a  meaning  of  "  cutting  or  carving  out,  or 
splitting  as  with  an  axe  ;  "  and  as  Birsha  was  con- 
temporary with  Abram,  '  the  High  father,'  it  is 
probable  that  the  name  in  question  really  means 
"the  Creator."      (Compare  Persia.) 

Birzavith,  n)n3  (1  Chron.  vii.  31),  "  Son  of  splendours,  the 
splendid  ones,"  from  the  plural  of  "i!,  ziv,  '  splendour,' 
and  "I?,  har,  a  '  son.' 
Bisk,  t:^^  "  Causing  shame."  "  If  the  derivation  of  dog 
from  2'?,  dog,  pro-creation,  i.  c,  salacious,  lecherous, 
be  accepted,  then  there  can  be  no  reason  why  bitch, 
from  ^'^,  hish,  should  not  be  received.  The  propen- 
sities of  these  animals  Avere  notorious  to  the  ancients 
as  well  as  to  the  moderns,  and  remarks  to  that  effect 
are    to    be    found     in     the    classical     and     Scriptural 


371 

Bish]  writers." — Our  BritisJi  Ancestors,  p.  370;  Rev.  S. 
Lysous.     Parker,  London  find  Oxford. 

BiSHLAM,  ^^'^^  (Ezra  iv.  7),  A  Persian  word,  of  doubtful 
etymology. 

BiTHiAH,  ^l^^  (1  Cbron.  iv.  18),  "Worshipper  of  Jali." 

BizjOTHJAH,  n^nVTB  (Josh.  XV.  28),  There  is  great  doubt 
about  the  meaning  of  this  appellative ;  the  usual 
interpretation  being  "contempt  of  Jehovah."  This 
involves  the  proposition  that  the  word  Jehovah  was 
known  to  the  Canaanites,  before  it  was  revealed  to 
Moses,  if  the  town  were  old  ;  or  if  the  town  Avere 
recent,  that  those  who  named  it  knew  all  that  passed 
amongst  the  Israelites  in  the  wilderness,  as  well  as 
if  Moses  bad  issued  a  weekly  gazette. 

Although  the  proposition  that  Jab  or  Jehovah 
was  a  common  name  of  the  Almighty  is  not  gene- 
rally accepted  by  the  unlearned,  there  are  many 
concurring  circumstances  which  lead  the  inquirer  to 
believe  that  Jah  was  a  sacred  name  amongst  the 
Canaanites,  or  Phoenicians,  prior  to  the  settlement 
of  the  Jews  ;  e.  r/.,  Jabin  is  king  of  Canaan,  and  his 
name  would  read  Ben  Jah,  '  the  son  of  Jah ; '  and 
there  are  many  other  words  of  a  similar  nature. 
But  as  the  Jews  claimed  the  name  as  that  of  their 
own  especial  God,  their  writers  "corrected"  the 
Heathen  names  in  which  Jah  aj^peared.  (See  Jah, 
infra.)  Furst  translates  the  word  as  "  place  of 
excellent  olives." 

BiZTHA,  ^^'J}^?,  (Esther  i.  10),  the  word  is  said  to  mean 
"an  eunuch." 

BiL,  "  The  grave  old  man."     The  same  as  Bel? 

BiL-AKH-isu,  Cuneiform,  a  man's  name;  Assyrian,  signifying 
"Bel  (is)  brother  of  Isu  "  (or  Jesus,  or  Hosi),  the 
sanour  or  helper  ;  he  is  the  son  of  Merodach-Abua  ; 


372 

BiL-AKH-isu  i  and  it  is  noteworthy  here  that  the  son  has  not 
the  father's  name,  each  person  having  an  individual 
name  given  by  a  priest,  and  involving  some  theological 
doo-ma.  It  is  very  interesting  to  the  inquirer,  to  find 
Isu  a  sacred  name  in  Assyria,  Jesus  a  holy  name  in 
Palestine,  and  Hesus  equally  so  in  ancient  Gaul. 
There  are  other  forms  of  the  words,  such  as  Joshua, 
Hosea,  and  Hosi,  which  are  as  closely  alHed  in 
meaning,  as  our  English  words  '  save  '  and  '  help.' 
Billu-Ballat,  Assyrian,  a  man's  name.     (Compare   Billy, 

Ballet,  &c.) 
BiRKET,  Assyrian,  means  "blessed;  "  Birket-Baal,  "blessed 
by   Baal,"      Both  are  male  names ;    so   familiar   do 
they  sound,  that  we  have  no  difficulty  in  believing  that 
the  modern  cognomen,  Bill  Birkett,  may  have  been  as 
old  as  Sennacherib  or  Abraham.     One  of  the  names 
read  by  Eawlinson  was  Barkat-Bil-bin-ara  (Ninevite). 
BiL-SHAMiN,  is  another  cognomen  which  sounds  familiar  to 
our    ears,    for    we    have    Shimmius    in    abundance 
amongst    us,    and    still    more    Bills.      It    signifies 
"Lord  of  the  heavens." 
BiLDAD,  Assyrian  name  =  "  Given  by  Bel."     (Compare  the 

Jewish  Eld  AD  and  Medad.) 
BiLLAT,  Assyrian,  "  Queen  "  ? 
BiTH-KHEiRA,  Assyrian,  "  Mistress  of  the  house." 
BiT-RAB  PuL-SAR-RABU,  "The  great  palace  of  Pul,  the  great 

king." 
Boar  (The).  Cristna  is  represented  to  have  appeared  on 
earth  as  a  boar;  and  the  animal  is  sacred  to  him.  A 
boar  is  represented  as  having  killed  Adonis.  A  boar's 
head  is  a  Christian  Christmas  dish.  For  a  very 
interesting  account  of  the  boar,  in  Western  Asia  and 
Europe,  see  Hislop's  Two  Babylons,  p.  143,  et  seq. 
BoAZ,    "^y^    (Euth    ii.    1).       There  is   considerable    difficulty 


378 

BoAz]  iu  assigning  a  meaning  to  this  word  ;  it  is  said  to 
mean  "alacrity;"  it  may  signify  "in  strength,"  = 
3  and  ?y.  It  was  a  name  given  to  one  of  the 
pillars  in  Solomon's  temple.  We  find  it  in  con- 
junction Avith  the  sun,  ra,  in  Bozrah.  We  find  Buz, 
a  son  of  Nahor  (light) ;  and  Buzi  was  the  name  of 
Ezekiel's  father.  We  have  also  seen  the  names  of 
Bezai,  Bezaleel,  and  Bazluth,  which  may  or  may  not 
be  variants  of  Buz.  Fiirst  states  that  ^i??,  Baaz, 
signifies  '  to  split,  or  divide,'  also  '  to  be  valiant,  or 
bold,'  or  'strength  and  firmness.'  'To  split,  or 
divide,'  is  still  used  as  an  euphemism ;  and  hardness 
is  supposed  to  be  the  quality  alike  of  a  A-aliant  man 
and  of  the  phallus.  We  may  therefore,  I  think, 
conclude  that  Boaz  is  one  of  the  many  by-names 
for  the  male  organ. 

BocHERU,  •I'l^^  (1  Chron.  viii.  38),  "He  is  the  first-born" 
(Gesenius) ;   "youth"  (Fiirst). 

BocniM,  ^''?2  (Judges  ii.  1),  "  The  weepers."  I  doubt 
the  etymology ;  if  correct,  it  may  refer  to  some 
dropping  wells,  similar  to  that  at  Knaresborough,  in 
Yorkshire.  It  is,  probably,  a  variant  for  hacliim, 
'3^'?3,  or  D^y''p2  hkiim,  'the  chasms,  or  fissures;'  and 
chasms,  &c.,  were  held  sacred.  In  Englnnd  they 
were  called  by  the  early  Christians  Cunni  Diaboli. 
It  was  over  a  chasm,  Avhence  certain  mephitic  vapours 
were  said  to  arise,  that  the  priestess  of  Delphi  placed 
herself  before  she  prophesied. 

We  have  the  word  V?^,  hiikia,  used  for  chinks,  or 
fissures,  by  Amos  (vi.  11),  and  Isaiah  (xxii.  9);  and 
Bukki  and  Bukkiah  are  both  proper  names. 

BoDOTKiA,  an  ancient  name  of  Scotland. 

The  first  syllable  of  this  word  may  be  from 
K''^,    hada,   'to   form,   or  fashion;'    or  it   may   be   a 


374 

Bodotria]  variant  from  the  Sanscrit  l)?(rff?hi,  'nnclerstandiug,' 
'intellect,'  'mind;'  ov  Budli,  'to  know;'  ov  Bocllia, 
'wise.'  As  to  tlie  probability  of  the  latter  surmise, 
see  Dr.  Moore's  Ancient  Pillar  Stones  of  Scotland ; 
in  an  inscription  on  the  Newton  stone  is  a  ^ 
cross,  one  of  Buddha's  emblems,  and  the  i— i— , 
writing  generally  resembles  ancient  Pali ;  like  J 
that  which  has  been  found  in  old  caves  in  India. 
Budd,    in     the    Erse,     signifies    the    phallus.      (See 

BUDUEL,    jX'Si.) 

BoHAN,  \D^  (Josh.  XV.  6),  a  sou  of  Reuben.  The  word 
signifies  "to  be  short  and  thick,  fat;"  also  "the 
thumb."  This  is  one  of  the  numerous  emblems  of 
the  fascinum,  and  is  still  used  amongst  the  Sclavonic 
nations.     Compare  the  modern  Bohun,  Bohn,  Bowen. 

BoLiTHO,  is  an  old  Cornish  name,  still  extant ;  it  probably 
comes  from  ]^''^  ^V?,  hacdithan,  the  BsAirav  of  Strabo. 

BoRSiPPA,  the  ancient  Bartsippa,  "  Son  of  the  ship." 

Bow  (The),  a  phallic  emblem  ;  amongst  the  oriental  nations 
a  bended  bow  signified  ' '  a  peculiar  state  of  pros- 
perity." 

BozGATH,  i^i"?>7  (Jos.  XV.  39),  "The  swellers  up;"  from 
pys,  hatsak,  '  to  swell  up.'  Compare  Bozrah,  and  in 
England,  Bosworth,  Boscawen. 

In  Gesenius  the  word  is  rendered  "  stony,  or 
elevated  ground;"  scarcely  an  appropriate  name  for 
a  town,  at  a  time,  too,  when  religion  entered  into  all 
appellatives.     "  Height,  hill."     (Fiirst.) 

BozEZ,  r^'^^  (1  Sam.  xiv.  4),  said  to  mean  "shining" 
(Gesenius),  "height"  (Fiirst)  ;  Tl^,  huz,  signifies  'to 
be,  or  make  white,  or  bright,'  also  '  very  fine  white 
linen  cloth,'  or  '  byssus.' 

BozRA,  '"^^P  (Gen.  xxxvi.  36),  said  to  mean  simply  "a 
sheep-fold,"  or  "  castle,  or  fortress." 


375 

Brahma,  "  Goddess  of  speech  ;  "  wife  of  Brahma. 

Beahman,  Vedic,  "Prayer,"  "austere  devotion,"  "holy  know- 
ledge," "  chastity,"  "  the  Scriptures,"  "  the  highest 
caste,"  "the  divine  cause  and  essence  of  the  world," 
"the  incomprehensible  God." 

Brahmya,  one  of  the  live  sacraments.  The  Romanists,  who 
have  adopted  so  many  of  the  ancient  and  oriental 
heathen  religious  ceremonies,  faiths.  Sec,  have  pro- 
bably adopted  the  Yedic  sacraments,  and  added  them 
to  the  Christian  two,  and  thus  obtained  their  seven. 

Branding.  Esarhaddon  branded  a  captive  king  with  the 
emblem  of  Asshur,  some  short  time  before  he  executed 
him  by  beheading.  He  piles  the  heads  of  his  enemies 
in  heaps  by  his  city  gates.     (Compare  2  Kings  x.  7.) 

Buddhi,  "  Understanding,"  "  the  God  Buddah,  or  Budh." 

Burn,  "  To  know." 

Budha,  "Wise." 

BuDUEL,  the  name  of  a  king  of  Ammon  in  the  time  of 
Sennacherib.  Here  Rawlinson  supposes  that  the  first 
syllable  may  be  a  form  of  Beth,  =  "  house;  "  but  it  is 
more  likely  to  be  from  the  Hebrew  or  Phoenician  ^'7?^ 
bada,  "to  create."  This,  then,  would  read,  "El 
created  me."  At  the  same  period,  "  Padiah,"  or 
Father  Jah,  or  Jah  my  father,  was  king  of  Ekron ; 
a  proof,  if  any  additional  testimony  were  needed, 
that  both  El  and  Jah  were  sacred  names  amongst 
others  than  the  Jews. 

BuKKi,  \'??  (Numb,  xxxiv.  22).     See  Bochbi,  above. 

BuKiaAH,  '^^IP^  (1  Chron.  xxiv.  4).  „  „ 

BuLi,  "  The  vulva  "  (the  belly  ?). 

Bull.  There  is  an  immense  number  of  mythoses  in  which 
this  creature  plays  a  most  important  part.  For  an 
account  of  them,  the  reader  is  referred  to  Lajard's 
Culte  de  Venus  and  Rolle's  Cidte  de  Bacchus.    It  will 


376 

Bull]  SLiffice  to  say,  that  the  animal  was  inteucled  to  sym- 
bolise power  of  body  and  unwearied  masculine  energy — 
two  attributes  especially  coveted  by  ancient  kings 
and  great  men.  The  bull  seems  to  have  been  in  a 
manner  sacred  to  Venus,  whilst  the  lion  was  emble- 
matic of  the  male  creator.  The  bull  and  the  lion, 
amongst  the  Assyrians,  occupied  much  the  same 
places  as  the  lion  and  the  unicorn  do  in  modern 
heraldry. 

When  the  sacred  bulls  are  mentioned  in  Esar- 
haddon's  inscriptions,  the  expressions  used  become 
mysterious,  or  symbolical.  (Talbot,  Transactions  of 
the  Royal  Society  of  Literature,  vol.  vii.,  page  601.) 

It  Avould  be  impossible,  within  the  limits  of  a 
short  article,  to  give  an  account  of  all  which  has  been 
written  respecting  the  significance  of  the  Bull,  from 
China  on  the  east,  to  England  on  the  west,  as  a 
divine  emblem.  All  my  readers  are  probably  aware 
that  it  symbolised  strength  and  masculine  vigour; 
and,  in  consequence  of  those  attributes  alone,  may 
have  been  held  sacred;  but  there  seem  to  have 
been  other  hidden  causes,  which  I  find  tolerably  well 
summed  up  by  F.  Lajard  in  the  following  words  : — 

"  Les  deux  principaux  attributs  caracteristiques 
de  Venus  furent,  en  orient  comme  en  Occident,  le 
taureau  et  le  lion,  1'  un,  symbole  du  principe  de  la 
chaleur  et  du  pouvoir  generateur  actif,  1'  autre, 
symbole  du  principe  humide  et  du  pouvoir  generateur 
passif ;  et  tons  les  deux  signes  du  zodiaque,  mais  avec 
cette  difierence  que  le  taureau  etait  le  premier  signe 
de  r  cquinoxe  vernal  et  le  domicile  de  la  lune  a  1'  epoque 
de  sa  plus  grande  exaltation,  et  que  le  lion  place  au 
solstice  d'ete  etait  le  domicile  du  soleil  pendant  la 
canicule.     Ces  deux  animaux  furent  done  aussi  les 


377 

Bull]  bierogiyplies  ideognipliiqucs  de  1'  hermaphroditisme 
de  Yenus,  divinite  a  laquelle  les  aucieiines  traditions 
assigneut,  comme  a  Mitlira,  une  place  entre  les 
equinoxes  et  les  solstices,  et  doimeut  pour  monture 
le  taureau."     {OjJ.  Cit.,  p.  243.) 

In  another  passage  he  writes  thus  — 
"Premier  etre  sorfci  des  mains  d'un  dieu  createur 
du  monde,  le  taureau,  symhole  de  vie,  est  appele  d'un 
nom  qui  signifie  a  la  fois  'vie  '  et  '  taureau.'  Par  une 
consequence  immediate  d'une  doctrine  qui  enseignait 
que  les  premiers  etres  vivants  etaient  ne  dans  1'  eau,^^  il 
est,  en  meme  temps,  le  symbole  du  principe  humide,  du 
pouvoir  passsif  de  la  generation,  ou  du  sexe  feminin. 
...  A  peine  ne,  ce  taureau  protogone,  de  nature  pure 
et  lumineuse,  devint  un  sujet  d'envie  et  de  jalousie  pour 
le  mauvais  genie  et  ses  demons ;  ils  1'  empoisonnent 
et  le  mettent  a  mort.  .  .  .  A  ce  moment,  du  corps 
du  taureau  mourant  sortent  les  prototypes  de  I'homme, 
de  la  femme,  de  tons  les  animaux,  de  toutes  les 
plantes,  de  tons  les  arbres  qui  peuplent  la  terre.  La 
semence  du  taureau  est  portee  dans  la  lune,  et  la, 
par  r  action  fecondante  du  soleil,  elle  devient  la 
source  inepuisable  de  la  reproduction  de  tous  les 
etres,"  &c.     (P.  221.) 


65  It  is  very  interesting  to  the  moclern  physiologist  to  be  able  to  trace  the  origin 
of  certain  mythological  ideas  which  have  obtained  in  ancient  days.  We  see  in  the 
text  the  idea  that  all  living  beings  were  born  in  the  water.  This  is  sunply  the 
expression  of  the  fact,  which  thehierarchs  had  learned,  that  Providence  has  supphed 
in  the  maternal  womb  an  aqueous  fluid  in  which  the  fcetus  is  suspended  during  its 
intra-uterine  life.  When  parturition  occurs,  this  fluid,  which  is  contaiued  in  a  strong 
envelope,  has  much  to  do  in  preparing  the  way  for  the  exit  of  the  baby.  When  the 
birth  approaches,  it  is  heralded  usually  by  a  gush  of  "  water;  "  and  when  the  new 
being  is  ushered  fully  into  life,  it  is  followed  by  a  final  gush  of  water,  there  being  no 
further  use  for  the  fluid.  Few,  very  few,  there  are  amongst  women,  whose  womb 
during  pregnancy  does  not  contain  a  large  quantity  of  this  fluid,  hence  the  female 
was  said  to  be  of  a  humid  nature ;  hence  the  idea  of  fecundity  of  the  waters,  and 
the  division  of  creation  into  the  hot  and  dry,  and  the  hot  and  moist.    Vida  sitjyra,  p.  85. 


378 

BuNAH,  nj-13  (1    Cbrou.   ii.  25),  for  Banah,   "he  built,"   or 
"he  erected  me."     (See  Buns.) 

BuNAKi-BETH,  a  towii  taken  by  Sennacherib. 

BuNNi, '?3  (Neh.  xi.  15),  "Built,  or  erected,"  "upright;" 
from  <^^},  '  to  erect,  or  build  up.' 

Buns.  I  introduce  this  word  to  enable  me  to  copy  one  of  the 
very  interesting  pages  from  Hislop  (Op.  Cit.): — "The 
hot  cross  buns  of  Good  Friday,  and  the  dyed  eggs 
of  Pasch,  or  Easter  Sunday,  figured  in  the  Chaldsean 
rites  just  as  they  do  now.  The  'buns,'  known  too  by 
that  identical  name,  were  used  in  the  worship  of  the 
Queen  of  Heaven,  the  Goddess  Easter  (Ishtar),  as  early 
as  the  days  of  Cecrops,  the  founder  of  Athens,  that 
is,  fifteen  hundred  years  before  the  Christian  era. 
'One  species  of  bread,'  says  Bryant,  'which  used  to 
be  offered  to  the  gods,  was  of  great  antiquity,  and 
called  Bonn.'  Diogenes  Laertius,  speaking  of  this 
offering  being  made  by  Empedocles,  describes  the 
chief  ingredients  of  which  it  was  composed,  saying, 
'He  offered  one  of  the  sacred  cakes  called  Bonn, 
which  was  made  of  fine  flour  and  honey.'  The 
Prophet  Jeremiah  takes  notice  of  this  kind  of  offering, 
when  he  says,  '  The  children  gather  wood,  the  fathers 
kindle  the  fire,  and  the  women  knead  the  dough,  to 
make  cakes  to  the  Queen  of  Heaven  '  (Jer.  vii.  18, 
and  xliv.  19).  At  the  present  day  the  buns  are  not 
offered,  but  eaten,  on  the  festival  of  Astarte;  but  this 
leaves  no  doubt  as  to  whence  they  have  been  derived." 
(Pp.  154,  155.)-^^'  The  author  of  the  book  in  question 
does  not  add  that  the  '  buns '  offered  to  the  queen 
of  heaven,  and  in  sacrifices  to  other  deities,  were 
framed  in  the  shape  of  the  sexual  organs  of  the  male 

515  The  FIcbrew,  or   Phojuician,  name   for  tbe  cakes  otl'tirecT  to   Astarte,  is  pg 
cavan,  which  reminds  us  strongly  of  Kavauagh,  Cavan,  &c. 


379 

Buns]  or  female,  or  of  both  combined ;  but  that  they  were  so 
in  ancient  and  comparatively  modern  times,  we  have 
abundant  evidence.     IMartial  distinctly  speaks  of  such 
things,    in    two   epigrams,  lib.  xiv.,  ep.  69,  wherein 
the    male    organ    is    spoken   of,   and    lib.  ix.,  ep.    2, 
wherein  the  female  part  is  commemorated,  the  cake 
being  made  of  the  finest  flour,  and  kept  especially  for 
the  palate  of  the  favoured  fair  one.     We  can  under- 
stand how  such  things  could  be  allowed  in  licentious 
Rome,  but   we    can    scarcely  comprehend   how   they 
could  ever  have  been  tolerated  in  Christian  Europe, 
as  we  find  that  they  were  from  the  second  part  of  the 
Remains    of    the    Worsli'qy    of    Priapus  ;'^     that    in 
Saintonge,    in   the   neighbourhood   of    La   Eochelle, 
small  cakes,  baked  in  the  form  of  a  phallus,  are  made 
as  offerings  at  Easter,  and  are  carried  and  presented 
from  house    to   house.     Dulaure''  states  that  in  his 
time  the  festival  of   Palm    Sunday,  in    the    town    of 
Saintes,  was  called  le  fete  des  2nnnes;  and  that  during 
its  continuance  the  women  and  children  carried  in  the 
procession  a  phallus  made  of  bread,  Avhich  they  called 
a  j^inne,  at  the  end  of  their  palm  branches  ;^°  these 
'  pinnes  '  were  subsequently  blessed  by  the  priest,  and 
carefully  preserved  by  the  women  during   the   year. 
A   similar   practice  existed   at    St.    Jean    d'  Angely, 
where  small  cakes,  made  in  the  form  of  the  phallus, 
and  called  fateaux,  were  carried  in  the  procession  of 
the  Fete  Dieu,  or  Corpus  Christi.     The  same  author 
states    that    in  some  of  the  earlier  inedited    French 
books  on  cookery,  receipts  are  given  for  making  cakes 

57  A  cODtinnatiou  of  E.  P.  Kuights  Worlr,  and  wLich  is  uuderstood  to  be  from 
the  pen  of  one  of  our  most  distinguished  antiquarians. 

88  Histoire  Ahregie  des  Diferents  CjtZies,  toI.  ii.,  p.  2S5,  printed  1825. 

69  We  have  already  noticed  that '  the  palm  '  is  an  euphemism,  and  it  is  curious 
here  to  see  it  united  wilh  the  phnllus  in  Christendom. 


380 

BuNSJ  of  the  form  in  question,  ^Yhicb  are  broadly  named. 
An  author,  Johannes  Bruerinus  Campegius,  who 
wrote  in  the  sixteenth  century,  describes  these  con- 
trivances as  a  proof  of  the  degeneracy  of  manners 
amongst  Christians.  Dulaure  informs  us  that  when 
he  wrote  (1825),  such  like  cakes  Avere  still  common  ; 
that  the  male  was  symbolised  chiefly  in  Lower 
Limousin,  and  especially  at  Brives,  whilst  the  female 
emblem  was  adopted  at  Clermont,  in  Auvergne,  and 
in  other  places.     (Pp.  158-160.) 

In  our  own  country,  I  do  not  knoAv  that  cakes  or 
buns  are  ever  pubhcly  made  in  these  grossly  obnoxious 
forms ;  but  from  the  ancient  conventional  female 
emblem  being  adojDted  as  the  form  of  some,  there  is 
reason  to  suppose  that  England  can  yet  show  the 
relics  of  ancient  usages.  For  example,  there  was, 
and  perhaps  still  is,  a  custom  at  Nottingham  for  the 
bakers  to  send  round  to  their  customers,  at  Christmas, 
the  modern  representative  of  the  ancient  saturnalia, 
large  cakes  or  buns,  which  are  made  in  a  lozenge 
form ;  *^°  upon  these  are  moulded  sometimes  the  form 
of  the  cross,  but  more  frequently  the  Virgin  and  Child ; 
a  coincidence  which  stamps  the  custom  as  having 
been  religious  at  a  former  period,  and  probably  as 
commemorative  of  the  worship  of  Astarte. 

Buz,  "3,  Buzi,  n-ia  (Gen.  xxii.  21),  (See  Boaz).  It  probably 
is  a  variant  of  ''V3,  or  Y^^,  bus,  "  to  be  high,  or 
shining." 

C.  There  is  no  single  letter  in  the  Hebrew  which  entirely 
corresponds  to  the  third  letter  of  our  alphabet.    Those 

CO  See  Fig.  51,  page  156,  where  a  lozenge  of  similar  shape  to  the  buns 
described  is  to  be  seen  between  the  real  and  the  mystic  man.  Such  a  lozenge  was 
the  symbol  of  Ishtar,  or  the  celestial  virgin. 


381 

C]  names  vdiicli,  in  onr  authorised  version,  begin  with  0, 
are  written  with  3,  c,  or  p,  k,  except  once  (viz., 
Charashim),  where  it  is  Avith  n,  h.  There  is  so  much 
similarity  between  D,  and  c,  that  we  may  well  imagine 
them  to  be  the  same  signs  ;  the  one  being  written 
from  right  to  left,  and  the  other  from  left  to  right. 
But  even  if  we  allow  this,  Ave  can  scarcely  identify 
the  tAvo  in  sound,  for  D  has  either  a  guttural  or 
k  sound,  according  to  the  absence  or  presence  of  the 
dagesli,  whilst  c  has  the  value  both  of  k  and  s :  for 
example,  cart  =  kart,  and  rice  =  rise ;  even  in  the 
same  word  the  difference  is  apparent,  as  scarcely  = 
skairsly.  It  remains  to  be  added,  that  3  is  inter- 
changeable with  3  [/,  1  j,  p  k,  n  ]i. 

Cabbon,  P23  (Jos.  XV.  40),  signifies,  I  think,  "On  is  round," 
from  an  old  root,  2??,  cahah,  'he  is  round.'  Gesenius 
thinks  that  the  Avord  signifies  '  a  cake  ;  '  whilst  Fiirst 
considers  it  equivalent  to  '  a  hamlet,  or  circle  of  huts.' 
Cuhhou  is  still  a  common  name  in  the  Isle  of  Man, 
and  Gibbon  is  familiar  to  all  scholars. 

Cabiri,  Ka^zipoi,  Deities  or  angels  amongst  the  Phoenicians, 
Avhere  they  Avere  described  as  the  seven  sons  of  P7^', 
Zadik.  The  name  ajDpears  to  be  allied  to  '^''^^,  cabir, 
Avhich  signifies  "great,  mighty,  or  overpowering." 
I  presume  that,  like  the  seven  archangels  amongst  the 
Chaldajans,  the  Cabiri  were  the  seven  ijlanets  amongst 
the  Phoenicians. 

Cabul,  ^-123  (Josh.  xix.  27),  i.  q.  ^-I^n,  "  A  dry,  parched 
place  ;  "  the  3  and  n  being  interchanged  ;  vide  supra, 
under  letter  C  ;    and  see  also  1  Kings  ix.  13. 

CocHA,  or  Coach,  D^,  "  Strength,"  esjjecially  virile  power, 
Avealth,  &c.  (Compare  Caciis,  the  giant  Avho  fought 
Avith  Hercules,  and  the  modern  Cock.) 

Cain,  T?  (Gen.  iv.  1  ;  Jos.  xv.  57),  "A  spear,"  "to  pierce," 


dS9. 

Cain]  "a  smith,"  ''to  create,"  'La  jjiqiie,''  '  le  clard, 
'fascinum.'  (Compare  Khan.)  In  Assyrian,  kenu 
signifies  'eldest,'  and  «&//,  'son.'  Is  this  the  origin 
of  Cain  and  Abel  ? 

Cainan,  PN''  (Gen.  v.  9).  This  word  is  probably  a  variant  of 
1^3,  cluinan,  or  kanan,  "he  stands  upright,"  "he  is 
set  up,"  equivalent  to  a  "  Hermes."     (See  Gilgal.) 

Calah,  '°'?3  (Gen.  x.  11),  "  Perfection,"  also  "  a  trunk, 
or  pillar;''  also  n?3,  "he  is  firm,"  or  "pining  with 
desire."  This  name  was  borne  by  an  Ass^-rian  city, 
and  it  may  have  been  derived  from  a  word  like  HPS^ 
calaJi,  'adorned,'  'crowned,'  'a  bride,'  equivalent  to 
'  the  Virgin,'  or  Ishtar;  if  so,  we  may  compare  it  with 
KciXYi,  kalec,  '  beautiful.' 

Calcol,  ^373  (1  Kings  iv.  31),  also  written  Chalcol.  This 
word  is  possibly  an  altered  form  of  ^'^f^^,  k'alcol, 
^l^'^,  k\d,  being  equivalent  to  ^^,  al,  "  above,"  ?'3, 
"  all,"  i.  e.,  "  above  all." 

Caleb.  2^3  (Numb.  xiii.  6).  This  name  is  one  of  par- 
ticular interest,  because  it  was  borne  by  one  of  the 
only  two  Israelites  who  were  allowed  to  enter  Canaan 
after  leaving  Egypt.  The  usual  signification  assigned 
to  ^r.^,  Caleb,  is  "  the  bold,"  "  the  valiant,"  &c.;  but 
if,  neglecting  the  vowel  points  as  a  comparatively 
modern  invention,  we  pursue  the  meaning  of  the 
letters,  we  find  that  they  signify  "  to  lay  hold  on  with 
violence,  pressing,  enduring,  raging  ;  "  hence  '  a  dog,' 
and  sometimes  very  figuratively  'a  Sodomite,' or  "a 
despicable  unbehever  "  (Rev.  xxii.  15).  It  also  means 
"to  pierce,  to  penetrate  anything,  to  push  in."  Now, 
it  is  well  known  to  modern  travellers  that  the  dogs  of 
Palestine  are  unclean  scavengers ;  and,  with  few  excep- 
tions, they  were  not  much  better  in  olden  times.  When, 
therefore,  we  find  that  Divinities  were  represented  mth 


383 

Caleb]  canine  heads,  we  are  surprised,  and  naturally  seek  a 
solution  of  the  mystery.  Isis  is  often  depicted  as  a 
cynocephalic  goddess  ;  and,  if  painted  under  another 
form,  she  is  attended  hy  dogs,  or  by  dog-headed 
mortals,  male  or  female.  Sometimes  amongst  her 
attendants  we  see  monkeys,  whose  heads  have  some 
likeness  to  those  of  hounds.  We  find  a  clue  by 
which  the  problem  may  be  solved,  in  examining 
the  other  forms  assumed  by  the  goddess,  who 
appears  sometimes  as  a  cow  (see  Athor),  and  again 
is  like  a  sheep. 

Now  we  know  that  these  animals  are  conspicuous 
for  their  strong  sexual  passion,  and  for  the  care  which 
they  take  of  their  young ;  and  we  remember  that 
the  dog  exhibits  its  desires  in  a  manner  most  offen- 
sive to  us,  whilst  the  sexual  habits  of  the  monkey 
are  equally  disgusting.  Yet  each  variety  obeys  the 
instinct  which  the  Creator  has  implanted ;  and  the 
Egyptians  studied  His  works,  and  adopted  some  of 
them  as  mystic  signs  of  His  power.  Memory  now 
takes  us  to  the  mummied  cats  and  sacred  crocodiles  ; 
the  former  are  still  notorious  for  discordant  love-cries, 
and  the  latter  are  patterns  for  domestic  mothers,  as 
none  nurse  their  broods  more  tenderly.  Amongst 
the  same  people,  too,  the  frog  was  regarded  with 
superstitious  reverence ;  and  than  it,  we  know  of  no 
animal  more  prolific,  for  its  size.  The  mass  of  ova 
which  she  expels  appears  to  exceed  her  own  bulk;  and 
the  frog  is  adored  by  some,  and  eaten  by  others,  who 
wish  to  imitate  her  powers. 

To  call  a  man  therefore  "  a  dog,"  implies  that  he 
is  as  fierce  in  love  as  he  is  courageous  in  fight,  and  as 
ready  for  the  boudoir  as  for  the  battle. 

Calf.     (See  Heifer.) 


384 

Calneh,  or  Calno,  ^3^3  (Geii.  x.  10).     Signification  unknown. 

Cama,  '"^ps,  "  To  pine,  or  long  for."  This  is  the  name  of  the 
Hindoo  God  of  love,  or  desire. 

Camon,  P^P  (Judges  x.  5),  "  The  erect  On  "  ?  from  Q-ip,  cum, 
"  to  be  erect,"  and  |K%  On.  In  this  case  the  word  is 
a  counterpart  of  Kemuel  (Gen.  xxii.  21),  in  which  El 
takes  the  place  of  On. 

Canaan,  li'^s  (Gen.  ix.  18).  Compare  Cainan.  PP,  kanan, 
signifies,  '' he  creates,  or  sets  up;"  p3,  canan,  "he 
stands  upright;"  as  ^}P,  kanah,  "he  mounts  up," 
"he  is  set  up,  straight,  or  stiff,"  the  3  and  p  being 
interchangeable.  (See  above,  under  letter  C.)  From 
this  word  we  get  Canna,  Cane  (compare  Caen,  in 
Normandy),  Canning,  l^c. 

Although  it  is  possible  that  the  word  originally 
had  a  phallic  meaning,  when  borne  by  a  man,  '  the 
son  of  Kam,'  it  is  probable  that,  when  borne  by  a 
district,  the  name  is  derivable  from  '^^^,  cana,  '  to  lie 
low,'  '  a  plain  '  (as  contradistinguished  from  Abam, 
'  the  mountain  '),  with  the  addition  of  |k,  On,  which 
would  make  it  equivalent  to  "  the  valley  of  On  ;  "  and 
"  thus  it  may  be  considered  as  equivalent  to  to  [xeyu 
ttsSjoV,  '  the  great  plain,'  as  the  two  Sidonian  States 
were  called  by  Josephus  {Ant.  v.  iii.  1)."  Fiirst, 
s.  v.,  \P.^  In  later  times  the  word  Cauaanites  was 
used  as  "  mei-chants,"  a  fact  which  corroborates  the 
belief  that  they  were  the  same  people  known  to 
history  as  the  Phoenicians. 

Canneh,  n33  (Ezek.  xxvii.  23),  probably  a  variant  of  ^^3, 
cana,  or  Canaan. 

Canon  of  Scriptuee.  When  the  author  of  these  pages  was 
a  young  man,  there  were  few  expressions  which  were 
more  incomprehensible  to  him  than  the  words  '  Canon 
of  the  Scriptures.'     They  seemed  to  have  some  hidden 


385 

Canon  of  Scripture]  meaning,  whereof  everybody  had  an 
idea,  but  of  which  no  one  conkl  give  a  definite 
explanation.  By  dint  of  close  attention  to  the  sense 
in  which  the  words  were  employed,  the  conclusion 
arrived  at  was  that  the  "  canon  "  was  some  unseen, 
incomprehensible  power,  which  made  certain  writings 
bearing  the  name  of  one  individual  '  inspired,'  and 
those  of  others  '  apocryphal,'  or  of  doubtful  value. 
The  more  closely  the  nature  of  this  '  canon '  was 
investigated,  the  more  mystical,  or  mythological,  did 
it  become.  In  vain  were  hierarchs  consulted,  and 
books  ransacked,  the  '  canon '  still  became  more  pro- 
blematical than  before.  It  is  doubtful  whether  I  should 
ever  have  attained  any  definite  result,  unless  common 
sense  had  been  consulted  more  than  theological  jargon. 
If  we  wish  to  ascertain  strictly  the  value  of  one 
class  of  writings,  it  is  well  to  compare  them  with 
another ;  it  is  proper,  therefore,  to  compare  theological 
with  medical  treatises.  Now,  at  one  period  of  medi- 
cine, Hippocrates  and  Galen  were  the  only  writers 
who  were  trusted;  they  were  'canonical,'  and  stars  of 
such  magnitude,  that  none  other  were  allowed  to 
shine  in  their  sphere.  It  was  right  to  annotate  them, 
it  Avas  wrong  to  supersede  them.  After  a  long  period, 
these  distinguished  men  were  supplemented  in  Eng- 
land by  Sydenham.  Yet  during  the  lifetime  of  this 
illustrious  physician  —  one  to  whom  the  name  of  the 
British  Hippocrates  was  subsequently  given  —  he  was 
met  by  the  asseveration  that  the  canon  of  medical 
writers  was  closed,  and  he  was  opposed  with  all  the 
virulence  of  professional  jealousy.  After  his  death, 
however,  his  writings  were  added  to  the  "canon." 
Since  his  period,  every  fresh  author  has  been  subject 
to  the    same   trial ;    and,  as  a  result,  every  original 

B  B 


386 

Canon  of  Scripture]  medical  writer  trusts  to  posterity,  rather 
tiian  to  bis  contemporaries,  for  a  correct  judgment. 

As  it  is  in  pliysic,  so  it  is  in  theology.  Isaiah, 
Jeremiah,  Ezeldel,  and  others  were  treated  with  con- 
tumely during  their  lifetime,  but  after  their  decease 
they  were  glorified.  There  are  many  saints  also  in 
the  Papal  calendar,  who  during  their  existence  were 
regarded  by  all  as  lunatics,  but  who  now,  when  time 
has  shed  its  halo  around  them,  are  authoritatively 
declared  by  the  court  of  Rome  on  earth  to  be  powerful 
intercessors  for  men  in  the  court  of  the  Almighty 
in  heaven. 

This  clue  assists  us  to  understand  the  expression 
"  Canon  of  Scripture."  During  the  early  days  of  the 
Jewish  kingdom  it  is  doubtful  whether  any  authori- 
tative writings  were  known.  The  episode  of  the 
finding  of  a  copy  of  the  law  in  the  reign  of  King 
Josiah,  and  the  absence  of  the  original,  if  any  really 
existed,  lead  us  to  the  belief  that  no  written  law  was 
known  during  the  days  of  Josiah's  predecessor.  We 
know  from  their  own  account  that  neither  Isaiah, 
Jeremiah,  nor  any  other  prophet  was  considered  by 
his  contemporaries  as  inspired. 

The  time  of  "the  captivity"  at  length  came  round, 
and  this,  to  a  great  extent,  suspended  the  propensity 
to  prophesy.  It  might  "  pay  "  any  one  to  assume  the 
office  of  '  seer,'  whilst  there  was  a  probability  of 
gaining  wealth  or  position  ;  but  a  nation  of  slaves 
could  not  afl'ord  to  remunerate  a  prophet,  nor  would  a 
task-master  tolerate  in  a  servant  the  proclivity  to 
preach  rather  than  to  work.  Hence,  when  the  He- 
brews returned  to  Canaan,  they  had  only  the  remem- 
brance of  past  vaticinations,  which  were  edited  by 
the  head  men  of  the  nation.     Whether  this  council 


387 

Canon  of  Scmptuee]  .admitted  evcrytliing  which  was  ancient, 
or  whether  it  made  a  selection  from  all  older  writings, 
if  any  really  existed,  it  is  certain  that  the  Canon  of 
the  Scriptures,  such  as  it  Avas  then  framed,  was  a 
collection  of  writings  made  by  human  beings,  and 
jiromulgated  as  sacred  by  the  fiat  of  a  human  tribunal. 

After  the  captivity,  those  utterances  alone  were 
respected  which  harmonised  with  the  feelings  or 
political  views  of  the  Jewish  rulers,  or  of  the  great 
council.  Thus  Haggai,  Zechariah,  and  Malachi  had 
their  prophecies  added  to  the  ancient  canon,  because 
they  favoured  the  idea  of  the  restoration  of  the  Jews 
to  political  power. 

To  the  more  ancient  Jewish  writings  others  were 
added,  much  in  the  same  way  as  Spenser  and 
Shakespeare  have  been  added  to  Chaucer  in  the  list  of 
English  poets.  But  just  as  these  men  were  slighted 
in  their  own  day,  so  were  Jesus  the  son  of  Sirach 
and  other  writers  neglected  in  theirs.  One  set  of 
Christians  have  allowed  a  place  in  the  Canon  of 
Scripture  to  those  whom  another  set  of  "  believers  " 
reject.  Here  again  man  sets  himself  in  judgment 
over  works  which  purport  to  be  divine. 

At  the  time  of  our  Saviour,  the  Jews  considered 
the  Canon  of  the  Sciipturc  to  be  absolutely  closed  ; 
although  it  is  true  that  they  believed  in  the  certain 
advent  first  of  a  second  Elias,  and  subsequently  of  a 
Saviour  who  was  to  restore  the  kingdom  of  Israel. 
There  are  many  amongst  ourselves  who  equally  anti- 
cipate a  second  coming  of  Christ.  But  the  ancient 
Hebrews  considered,  and  the  modern  Christians  think, 
that  no  one  can  be  recognised  as  Elias  or  Christ, 
unless  the  men  tlien  existing  should  allow  the  claim. 
There  have  been,  and  still  are,  many  who  assume  to 


Canon  of  Scripture]  be  the  second  saviour,  but  very  few 
credit  tbeir  mission. 

With  Jesus,  the  Lord,  a  new  style  of  teaching 
beo'on  ;  and  respecting  Him  and  His  doctrines,  a  new 
literature  arose.  There  are  writings  which  purported 
to  give  His  biography,  that  recorded  His  life.  His 
ministry,  His  doctrines.  His  death  and  His  resur- 
rection. The  number  of  these  was  considerable, 
and  many  of  them  are  still  extant,  in  addition  to 
those  which  are  familiar  to  us  all.  Besides  these 
histories,  which  passed  by  the  name  of  Gospels,  there 
were  many  other  compositions,  which  passed  by  the 
name  of  E^Distles,  letters  written  by  one  or  other 
Apostle  to  one  or  more  'churches.' 

Every  christian  who  could  write  was  able  to  com- 
pile a  biography  or  to  manufacture  a  letter.  There 
is  scarcely  a  distinguished  man  amongst  ourselves 
who  does  not  meet  with  many  historiographers ; 
and  there  are  few  popular  writers  whose  style  is  not 
copied  and  vdiose  letters  are  not  falsely  multiplied. 

To  take  one  instance  out  of  many ;  there  are 
biographers  of  Cromwell,  who  depict  him  either  as  a 
saint  or  a  demon,  according  to  the  predilections  of 
the  writer.  Now  it  is  clear  that  if  the  '  Protector '  had 
been  the  founder  of  a  new  sect,  or  a  new  set  of  laws, 
like  the  '  Code  Napoleon,'  all  his  admirers  would 
systematically  ignore  every  writing  which  painted 
their  hero  in  any  other  guise  than  the  one  they  could 
admire.  In  collecting  therefore  every  extant  history, 
they  would  reject  as  apocryphal  the  writings  that 
displeased  them,  whilst  those  which  suited  their  pur- 
pose would  be  retained  and  published  '  by  authority.' 

.    It  was  precisely  thus  with  the   scriptures  relating 
to  Christianity  ;  after  the  lapse  of  about  two  or  three 


389 

Canon  of  Sceiptuee]  liiTnclred  years  from  our  Saviour's  death, 
a  body  of  men  considered  it  to  be  desirable  to  select 
from  the  current  literature  those  compositions  which 
they  deemed  most  orthodox,  and  to  stamp  them  as  an 
authorised  collection,  to  be  used  amongst  the  con- 
fraternit}',  and  to  be  considered  as  'canonical.'  In 
this  instance,  again,  we  see  man  sitting  in  judgment 
upon  the  sacredness  of  writings,  which,  when  thus 
stamped  by  a  human  seal,  are  accepted  as  divine. 
After  this  authoritative  selection,  the  'canon'  was 
undisturbed  until  the  time  of  the  great  reformation, 
when  another  body  of  men  decided  to  expunge  from 
the  list  of  scriptures,  which  a  preceding  body  had 
compiled,  the  writings  known  as  the  Apocrypha. 

Whenever  men  sit  in  judgment  upon  any  matter, 
we  know  that  they  are  liable  to  err.  Three  cen- 
turies have  barely  elapsed  since  Shakespeare  wrote, 
yet  there  are  doubts  about  his  identity,  about  his  real 
writings,  and  about  the  text  of  those  works  Avhich 
pass  by  his  name.  Each  of  us  may  exercise  his 
judgment  upon  any  one  of  these  matters,  but  no  one 
would  consider  himself  bound  by  a  decree  passed  by 
a  self-elected  committee,  and  give  up  his  individual 
opinion  in  deference  to  those  of  a  council. 

The  same  right  of  private  judgment  exists  about 
the  Gospels  and  the  Epistles.  The  doctrine  of  a 
council  demands  respect,  but  it  does  not  supersede 
the  judgment  of  individuals  ;  and  every  one  to-day  is 
as  much  justified  in  dissenting  from  the  decision  of 
the  majority  of  a  self-elected  committee  on  the 
Scriptures,  as  if  he  had  lived  in  the  time  of  the 
council,  and  formed  one  of  its  body  whilst  the  dis- 
cussion was  in  progress,  and  before  the  division  was 
taken. 


390 

Canon  of  Scripture]  From  the  foregoing  considerations, 
we  conclude  that  the  Ctmon  of  Scripture  is  nothing 
more  nor  less  than  a  selection  of  books,  made  by  a 
set  of  individuals  who  assumed  the  power  to  judge 
which  of  those  before  them  were  to  be  especially 
patronised.  In  this  respect,  the  canon  resembles  the 
volumes  authorised  by  an  educational  committee  for 
the  use  of  schools,  or  by  the  college  of  cardinals  for 
Eoman  Catholic  reading. 

When  once  such  a  decision  is  made,  it  is  incon- 
venient that  the  question  should  be  reopened.  It 
is  always  particularly  difficult  to  decide  upon  the 
writings  or  the  words  of  a  living  man.  Even  if 
our  Saviour  were  to  come  again,  as  we  are  assured 
that  He  will,  He  would  find  no  more  favour  with  the 
Protestant  and  Papal  hierarchy  than  He  did  with 
the  Pharisees  and  Sadducees,  unless  indeed  He  came 
in  a  far  nobler  guise  and  with  a  more  imposing 
presence  than  He  did  at  first.  He  would  find  no 
favour  with  Sabbatarian  Scotchmen,  Eitualistic 
Englishmen,  and  the  Virgiu-adoring  Irishmen.  He 
who  taught  us  to  love  God  and  our  neighbour  as  we 
love  ourselves,  would  seem  a  heretic  to  those  who  think 
that  "doctrine"  is  superior  to  "good  works."  He 
who  describes  the  Great  Judge  as  dealing  out  His 
sentence  according  to  what  has  been  done  by  the 
individual,  rather  than  according  to  the  dogmas 
which  he  held,  would  not  now  be  allowed  to  add 
writings  containing  doctrines  such  as  these  to  the 
Canon  of  Scripture. 

Under  these  circumstances,  it  behoves  all  earnest- 
minded  men,  who  believe  in  and  admire  the  Saviour  in 
preference  to  any  body  of  men,  be  they  who  they  may, 
to  do  their  utmost  to  strip  away  from  religion  every 


391 


Canon  of  ScKirTURE]  false  garb,  and  to  attempt  to  restore  it 
to  that  simplicity  witii  which  He  presented  it  to  man ; 
and  as  this  can  scarcely  be  done  without  a  thorough 
revision  of  the  Canon  of  Scripture,  it  is  to  be  hoped 
that  a  council  of  the  learned  amongst  ourselves  will 
do  for  us  what  the  council  of  the  Jews  did  for  the 
"peculiar  people,"  on  their  return  from  the  captivity. 
"What  man  has  done,  man  may  do  again."  It  is, 
however,  almost  too  much  to  expect  that  any  modern 
ecclesiastic  concours,  or  Pan- Anglican  Synod,  will 
equal  that  of  the  ancient  Jews  in  earnestness  and 
honesty  of  purpose. 

Caphtoe,  ^i^33  (Deut.  ii.  23),  "The  circle,"  "the  pome- 
granate ;  "  something  round,  or  of  ball  form  ;  the 
island  of  Crete  ;  also  called  "13,  chercth.     (Furst.) 

Car,  ^3,  (1  Sam.  vii.  11),  signifies  "he  shuts  around," 
"he  encloses."  (See  Beth-car.)  "^?,  car,  signifies 
"a  fat  lamb,  or  sheep,  or  ram;"  but  it  also,  as  13, 
<Yir,  signifies  "piercing  through,"  "a  piercer;"  the 
root  "i^S,  carar,  signifies  "to  be  strong,  firm,  power- 
ful, or  fruitful."  When  we  find  so  many  contrivances 
used  to  refer  covertly  to  the  fascinum,  it  is  possible 
that  this  is  one  of  them.  It  is  certain  that  the  ram 
has  the  male  organ  extraordinarily  large,  and  a  pro- 
portionate salaciousness. 

We  do  not  see  that  there  is  a  particular  reason, 
from  any  peculiarity  of  the  lamb,  sheep,  or  ram;  why 
it  should  be  selected  as  a  divine  emblem,  except  its 
great  stupidity  and  ugliness,  which  are  certainly  not 
appropriate.  It  is  therefore  probable  that  the  facts 
indicated  above  caused  it  to  be  chosen  ;  and  the  devout, 
being  kept  in  the  dark  as  to  this  reason,  saw  in  the 
creature  some  mystic  resemblance  to  the  Creator. 
The   lamb,   as  an  emblem,  has  descended  from  the 


392 

Car]  most  remote  antiquity  to  the  present  time,  and  even 
now  represents  the  Sou,  as  the  Maker,  Monarch,  and 
Saviour  of  all.  We  have  many  words  compounded 
wdth  it,  c.  g.,  Assyrian,  Car-Ilus ;  Latin,  Carolus ; 
English,  Charles,  Carr,  Ker,  Kerr,  Carson,  Curzon, 
Cardon,  Cardeu,  &c.,  Caroline  is  from  Car,  and  the 
Assyrian  Ilin,  or  Ilinos. 

Car  is  also  the  Hebrew  equivalent  of  Kapia,  caria  —  whence 
came  the  Cherethites. 

Carcas,  D3-13  (Esth.  i.  10),  a  Persian  name,  "The  severe 
one."     (Fiirst.) 

Carchemish,  t^'?^fi3  (2  Chron.  xxxv.  20),  "  Citadel  of  Che- 
mosh,"  =  KipKyjo-iov,  ccrcitslnm.     (Fiirst.) 

Careah,  nn3  (2  Kings  xxv.  23),  is  said  to  mean  "bald."  I 
surmise  that  its  real  etymology  is  '"iT?  karah,  signi- 
fying 'he  fits  together,  he  joins  together,'  or  that  it 
is  from  "T^S,  charah,  '  he  digs.' 

Carmel,  '?'^;i3  (Jos.  xii.  22),  is  said  to  signify  "a  fruitful 
field,"  "a  garden;"  a  curious  name  for  a  mountain. 
It  is  far  more  probable  that  its  etymology  is  derived 
from  Cins^  caram,  and  ^^,  el,  and  that  it  signifies 
"  El  breaks  through,  or  makes  fruitful."  It  is  possible 
that  the  name  signifies  "The  ruddy  God,"  or  "The 
crimson  one."  It  may  be  compared  with  Asshur, 
Bel,  Mahadeva,  Adam,  Edom,  Esau,  On,  and  others. 
Nor  must  it  be  forgotten  that  whenever  the  God  of  the 
Hebrews  is  spoken  of,  it  is  always  as  a  male.  The 
idolatry  which  was  not  tolerated  was  what  we  may  call 
the  feminine  heresy.  From  time  immemorial  Carmel 
has  been  a  sacred  mount ;  and  even  now  there  is  an 
order  of  the  Monks  of  Mount  Carmel,  or  Carmelites. 
In  the  ancient  shrine  no  figure  of  the  deity  was 
kept. 

Carmi,  ''':^13  (Gen.  xlvi.  9),  "'  Jah  breaks  through,  or  makes 


393 

Carbii]  fraitfal ;  "  from  D"i3,  caram,  an  old  root,  siguifving 
'to  plough,'  or  '  make  fruitful;'  and  from  ^l,  JaJi,  the 
n  as  usual  being  obliterated.  The  name  is  thus  a 
counterpart  of  Carinel,  and  is  remarkable  as  showing 
that  the  name  of  Jah  Avas  known  to  Eeuben  long 
before  the  time  of  Moses,  and  that,  like  El,  it  had 
originally  a  phallic  signification.  It  has  close  affinity 
to  carmll,  crimson,  the  colour  still  assigned  to 
Mahadeva.  From  this  root  too  comes  our  carmine. 
Compare,  "  And  the  priest  shall  take  cedar  wood,  and 
hyssop,  and  sc^rrZei "  (Numb.  xix.  6),  with  the  fol- 
lowing account  of  a  Hindoo  custom: — "  Eed  Powder" 
{fjuldl)  is  a  sign  of  a  bad  design  of  an  adulterous 
character.  During  the  Holi  holidays,  the  Maharaj 
throws  gulal  on  the  breasts  of  female  and  male 
devotees,  and  directs  the  current  of  some  water  of 
a  yellow  colour  from  a  s_yriuge  upon  the  breasts  of 
females.  {History  of  tJte  Sect  of  the  Malidrajalis, 
p.  14,  Appendix.     Trubner  &  Co.,  Loudon.) 

Caeshena,  ^^f  r*?  (Esth.  i.  14),  a  Persian  name ;  signification 
unknown. 

Casiphia,  ^-^^^ds  (Ezra  viii.  17),  very  like  Casiyapa  (Hindoo), 
and  Cassiopeia  (Greek).     Its  signification  is  doubtful. 

Casluhim,  Q^n^DS  (Gen.  x.  14),  probably  from  ^^^'^,,  kesalah, 
plural  kescdim,  "the  loins,  or  flanks."  "Inhabitants 
of  Cassiotis  and  Colchis."     (Fitrst.) 

Cal,  "pip,  "  To  call,"  "the  voice,"  "time."  Sanskrit,  Kal, 
'to  sound  ; '  xaAew, '  to  call; '  Latin, '  calo,'  'calendre ; ' 
also  ''pP,  kalial,  '  to  call,'  '  an  assembly.' 

Cam,  Vcdic,  "  Love."  Cama,  "  the  goddess  of  love  ;  "  also 
spelled  Kam  and  Cama.  Heb.  '""??,  chamah,  'to  pine 
with  longing  for  anything;'  'to  become  pale,'  as 
women  do  in  '  green  sickness,'  a  complaint  very 
cruelly  supposed  to  arise  from    disappointed    desire. 


394 

Cam]  Kama  is  the  Hindoo  God  of  desire  or  love  ;  Ivam, 
Sanscrit,  is  '  desire;  '  Greek,  xajj.vw  (compare  on,  liam, 
or  cliam.)  I  think  Cliemosh  is  derived  from  ^9?, 
cliama,  and  ^'^5,  csli,  and  signifies  'the  longing  fire,' 
fignrativelv,  the  fascinum,  but,  taken  literall}^  '  the 
fire  king,'  who  devours  everything  (see  Prov.  xxx,  16). 

CarthaCtE  =  Ivereth,  or  Garth  =  City.  Hebrew  '^'V,  also 
Ktrjalh;  Persian,  c'lrta.  There  was  a  Cirta  in  Nu- 
midia,  and  Tigranocn'to  in  Armenia,  and  kartat  in 
Zebnlun ;  Carthadam  signified  ncic  state  in  Phoeni- 
cian. Utica  was  the  old  city  near  which  Carthage 
was  built ;   an  old  name  for  Carthage  w^as  Origo. 

Caspar,  a  common  word  introduced  amongst  Assyrian 
names,  corresponding  to  '^f^'-',  gaspa,  "  soothing," 
i.  e.  "  the  comforter." 

Cesari,  Sanscrit  or  Vedic,  one  of  the  names  of  Christna; 
also  "  a  lion,"  from  its  hairy  name.  Casa  and  Casara 
signify  "hair."  (Compare  Cresar,  Csesarea.)  Before 
the  time  of  Julius  Coesar,  India  had  become  well 
known,  and  Roman  gold  coins  of  Adrian,  Faustina, 
and  Trajan,  have  been  dug  up  in  Hiudostan.  [Asiatic 
Ecscarcltcs,  vol.  ii.  p.  332.) 

Cephar-hammonai,  ''^isyn'nDS  (Josh,  xviii.  24),  Probably  "  the 
village  of  Ammon,"  or  of  "the  artificer." 

Chald^a,  or  Chaldean,  usually  written  Casdi,  ''°'^'*3.  There 
is  something  difficult  in  these  v^'ords,  which  I  cannot 
altogether  get  over.  Casdi  signifies  "  an  astrologer," 
"a  magician."  And  the  Chaldasans  are  spoken  of  in 
Daniel  as  a  certain  class  of  fortune-tellers  in  Babylon. 
In  the  Bible,  the  name  is  given  to  the  whole  district 
of  Babylonia.  Chesed,  '^'^'^.,  was  the  name  of  a  son 
of  Nahor,  but  Babylonia  w-as  a  kingdom  for  some 
centuries  before  his  time,  and  he  was  not  likely  to 
have  given  the  name  to  it. 


395 

Chald.tia,    I       It  is  possible  that  the  word  Chaldce  is  derived 

CfiALDiEAN,  )  from  i^^S,  calaJi,  to  he  perfected,  and  V^,  dai, 
knowledge,  uc,  'of  perfect  laiov.dedge.'  There  can 
be  no  doubt  that  in  Eome  the  Chaldreans  assumed 
to  have  a  perfect  knowledge  of  what  is  called  the 
Black  Art.  They  had,  too,  attained  to  a  wondrous 
perfection  in  priestcraft,  in  which  they  have  been 
successfully  imitated  by  the  Koman  Catholics,  who 
have  adopted  a  vast  number  of  their  dogmas,  cere- 
monies, vestments,  feasts,  fasts,  angels,  devils,  &c/^ 
There  is  no  doubt  that  the  Israelites  copied  from  the 
Chaldee  faith,  much  in  the  same  way.  See  Ezekiel 
xxiii.  15,  et  scq. 

Charashim,  O'^''?^!  (1  Chron.  iv.  14),  "  The  skilled  work- 
men." 

Charms  and  Amulets.  —  There  is  nothing  which  shows 
more  completely  the  persistence  of  ancient  ideas  in 
modern  times,  than  the  use  of  certain  symbols, 
that  are  worn  to  avert  some  imaginary  evil,  or  to 
bring  about  some  fancied  good.  Our  museums 
contain  enormous  numbers  of  ancient  Egyptian 
amulets,  which  sometimes  took  the  form  of  a  beetle 
or  scaraboeus,  at  another  of  an  eye,  at  another  of  a 
serpent,  at  another  time  of  a  ring,  containing  an 
invocation  to  the  deity.  The  Assyrians  and  Baby- 
lonians seem  to  have  been  equally  desirous  of  carrying 
about  their  persons  some  talisman,  Avliich  would 
confound  the  evil  genii.  That  the  Jews  had  a 
similar  faith  Layard  shows,  by  giving  descriptions  of 
certain  bowls  inscribed  with  Hebrew  characters,  and 
found  amongst  the  ruins  of  ancient  Babylon.  (See 
Layard's     Nineveh     and     Babylon,    pp.    510-523; 

«i  Ivhaldi  was  "  the  iiir.ou  "  in  Assyria,  but  it  is  unlikely  that  tliis  is  the  origin  of 
the  uame  Chaldee. 


396 

Charms  ]    London,    1853).      Their  lawgiver  himself  indeed 

Amulets]    seems    to    have    encouraged    the    practice,    and 

adopted  certain  passages  from  the  law  in  the  place  of 

other  charms,  just  as  the  Arah  of  to-day  uses  verses 

of  the  Koran, 

It  would  appear  that  the  sale  of  talismans  was  at 
one  time  the  source  of  a  very  profitable  business.  The 
ejjisode  of  the  riot  at  Ephesus,  wdiich  is  related  in 
Acts,  chap,  xix.,  when  the  craft  associated  with  the 
manufacture  of  charms  was  in  danger,  tells  us  that 
the  trade  was  in  the  hands  of  comparatively  few,  and 
that  those  were  connected  with  the  priesthood.  When 
Christianity  at  first  spread,  we  conclude,  from  the 
story  referred  to,  that  the  use  of  idolatrous  emblems 
as  charms  was  repressed.  But  as  the  fervour  of  the 
church  gradually  subsided,  and  as  its  apostles  found 
their  warfare  with  the  gentile  world  increase  in 
difficulty,  a  spirit  of  compromise  arose,  and  the 
Christian  priest  adopted  much  of  the  guile  of  the 
Koman  flamen.  It  could  not  be  tolerated  that  the 
votary  of  Jupiter  should  w'ear  a  talisman  which  saved 
his  life  in  battle,  whilst  a  worshipper  of  that  Jesus 
who  had  upset  the  ancient  idolatry  could  have  nothing 
of  the  kind. 

The  modern  hierarch  therefore  invented  a  charm 
for  his  own  flock,  and  used  the  name  of  the  Virgin 
Mary,  where  perhaps  Cybele  had  figured  before.  When 
the  idea  was  once  adopted,  the  custom  was  found  too 
lucrative  to  remain  in  a  rudimentary  form,  and  it  was 
expanded  until  talismans  were  used  for  the  future 
world  as  well  as  for  the  present.  We  find,  from  the 
pages  of  Boccacio  and  Chaucer,  that  a  great  traffic 
existed  in  '  pardons,'  '  the  relics  of  saints,'  '  agnus 
dei,'  and  other  '  blessed  images.'     Modern  history  is 


397 

Charms   ]    full  of  tho   stories   of   '  indnlgences '   granted   to 

AbiuletsJ  the  faithful  who  pay  for  them.  It  would  occupy 
a  volume  were  we  to  describe  the  various  forms  of  the 
charms  which  we  have  heard  or  read  of ;  it  will  suffice 
us  to  say  that  they  have  been  divided  by  the  Roman 
hierarchy  into  orthodox  and  heterodox,  the  first  being 
those  which  have  been  blessed  by  and  paid  for  to 
a  priest,  the  second  are  those  vrhich  have  brought 
nothing  into  the  saintly  treasury,  but  which  may 
become  orthodox  by  being  blessed,  and  the  usual 
fees  being  paid. 

Chebae,  "^^3  (Ezek.  i.  1),  "Length,"  "strong,"  "mighty," 
"'powerful;"  like  "i?^^  cliahar,  it  signifies  'union, 
'joining  together,'  the  3  and  n  being  interchanged. 

ChedoklaomePv,  ^P'i'^?;??  (Genesis  xiv.  1).  There  is  no 
satisfactory  explanation  of  this  word;  possibly,  it  is 
from  I"]!?,  kadar,  'covered,  or  protected,'  b,  'of,'  ""?^*, 
amar,  'The  high  one,'  i.e.,  'protected  by  God  on 
high.' 

Chelal,  ^"^P  (Ezra  x.  30),  "He  perfected  "  (me). 

Chelluh,  ''?"i'?3  (Ezrax.  35),  a  Persian  word?  or  from  n'??, 
clialeh,  '  perfection.' 

Chelubai,  ''^■^'^3  (1  Chron.  ii.  9).  This  is  another  name  for 
Caleb.  It  signifies  "  Jah  is  valiant,"  or  "  Jah 
pierces,"  Sec. 

Chemosh,  tJ'los  (Numbers  xxi.  29),  Clmosli,  the  Moabite 
God,  supposed  to  be  equivalent  to  Mars.  I  think  it 
comes  from  ^^,  chain,  '  heat,'  and  '^^:,  esli,  '  fire,' 
i.  €.,  '  the  hot  fire  ; '  or  ^\,  jesh,  '  the  being,'  i.  c,  'the 
one  who  is  hot,'  '  the  ardent  one ; '  or  from  '""??, 
camali,  and  ^\,  jesh,  "  the  being  causing  desire ;  " 
or  from  ^P^,  chamash,  "  he  glows  or  burns,"  i.  e., 
the  sun  in  his  destructive  capacity. 

Chenaanah,  i^^H??  (1  Kiugs  xxii.  11),  is  spelled  precisely  like 


398 

Chenaanah]  '^^^^'^t',  Canaanah,  or  Phoenicia.  It  is  used, 
however,  as  a  jnan's  name,  in  1  Chrou.  vii.  10,  as  well 
as  in  1  Kings  xxii.  11 ;  and  is  probably  a  corrected 
form  of  i^^^.^P,  hrnanjali ,  or  "Jah  creates." 

Chenaki,  ''^ip  (Nell,  ix.  4),  Chenaniah,  Conoxiah,  are  vari- 
ants of  the  preceding  word,  and  as  the  two  last  are 
clearl}^  compounded  with  Jab,  we  conclude  that  their 
signification  is  '  Jah  creates.' 

Chephirah,  '^7''?"?  (Joshua  ix.  17),  A  Hivite  town.  Probabty 
"  Jah  forgives,  or  breaks  through,"  being  a  corrected 
form  of  '^'!°J-^^,  caphar'inh.  It  ma_y,  however,  signify 
simply  'the  hamlet.' 

Chekan,  P^  (Gen.  xxxvi.  26),  "He  binds,  or  knots  together," 
"union."  This  name  was  borne  by  one  of  a  family, 
all  whose  names  ended  in  an  :  a  variant  of  |wX,  On. 
If  it  is  a  variant  of  jN',  it  signifies  'On,  the  shooter, 
or  digger.' 

Cherethites,  '^^J"i'^3  (1  Samuel  xxx.  14),  "  Executioners," 
"  Pelethites,"  =  "runners"  (Gesenius)  ;  "archers 
and  slingers  ;  also,  citizens  of  some  town  amongst 
the  Phcenicians.  inhabitants  of  Crete  or  Cyprus." 
(Fiirst.) 

Cherith,  ^^3  (1  Kings  xvii.  3),  "Dividing,"  "cut  into  two 
parts,"  name  of  a  river,  "  boundary  "  ? 

CiTERun,  Cherubim,  D^n-ina  (i  Kings  vi.  27),  Mystical  figures 
of  various  fanciful  designs,  "griffins,  dragons,  lions," 
&c.,  Avhich  occupied  conspicuous  places  in  Egyptian, 
Assyrian,  Babylonian,  and  Jewish  theology.  They 
have  been  reproduced  in  the  Christian  theology  in  the 
form  of  winged  heads,  or  winged  men  and  women ; 
the  wings  being,  with  the  usual  carelessness  of  early 
designers,  made  independent  of  the  arms,  and  placed 
in  positions  where,  from  the  absence  of  muscles  to 
use  them,  they  could  never  be  employed.     Possibly 


399 

Cherub,  \  the  word  is  derived  from  ^"13^  cltarah,  "to  seize," 
Cherubim j  "to  lay  hold  on."  (Whence  crab?)  It  is 
probably  alHed  to  ^T,  karah,  'to  draw  near,'  and  the 
word  '  Cherubim '  signifies  those  in  attendance  on  the 
Almighty.  For  various  forms  of  them,  see  Kitto's 
Ci/clopcsdia,  siih  voce. 
Chesalon,   l-l'?!?^  (Jos.  XV.  10),   "Strength,"  "  fruitfulness," 

"the  loins,  or  strength;  of  On."? 
Chesed,  T?  (Gen.  xxii.  20),  "  The  Chaldean"  ? 
Chesil, '?'D3  (Josh.  XV.  30),  "He  is  thick,  or  fleshy,"  "the 
loins,  or  flanks."     This  may  be  one  of  the  roots   of 
the   word    Chesalon  ;    which,    in   that   case,    Avould 
signify   "  tlie   loins   of  On;"  and  we  naturally  recal 
the  expression,    "  Levi   was  yet  in   the  loins  of  his 
father  {h  tyj  ocn^ui  rov  Trarpoc)  when  Melchizedek  met 
him  "  (Heb.  vii.  10).     The  loins  being  an  euphemism 
for  the  male  organ. 
Chesullgth,    ni'?D3    (Josh,  xix.  18),    a   town    of  Issachar, 

signifies  "the  loins,  or  flanks;"  and 
Chisloth-tabor,  "i'2Jii"n'?D3  (Josh.  xix.  12 j,  means  "  the  flanks 

.  of  Tabor." 
Chezib,  2'!3  (Gen.  xxxviii.  5),  "  The  deceiver." 
Chidon,    P""'?   (1   Chron.   xiii.  9),    "A  dart,"   "a  javehn;" 
"  le    danJ,"    one    of   the    many  euphemisms  for  the 
fascinum ;    the    name    belonged   to    some    spot   near 
Jerusalem. 
Chileab,  ^^^'^2  (2  Sam.  iii.  3),  "The  father  surrounds  us;" 

or  nVs,  calah,  ^^,  ah,  '  The  father  is  firm.' 
Chilion,    P'^3    (Ruth    i.    2),     "  The    loins    of   On ; "    from 
'Vb,  cJiilali,  =■-  '  loins  ; '  and  ]in%   On,  or  '  On  is  firm.' 
'Longing  desire.'     (Fiirst.) 
Chilmad,  *t^^3    (Ezck.  xxvii.  23),  a  Persian  name,  signifi- 
cance unknown. 
Chimham,  °^'^2^  (2  Sam.  xix.  37),  "  Longing  with  desire." 


400 

Chinneroth,  nn33  (Josh.  xi.  2),  "  The  basin-shaped "  ? 
(Fiirst.) 

Chittbi,  ^^j"^3  (Gen,  x.  4),  "  The  inhabitants  of  C3'prus." 
The  singuhir  is  probabl}^  Citiinn  (Kyjtiov,  Khtov, 
K/ttiov)  ;  the  word  also  refers  to  the  Mediterranean 
ishmds  general!}'  (Gesen.),  and  Macedonia  and  Italy 
(Fiirst),  "  The  singular  form  of  the  word  is  never 
found  in  the  Old  Testament,  but  it  occurs  in  a  bilin- 
gual inscription  discovered  at  Athens,  wherein  the 
name  of  a  man  of  Citium,  buried  at  Athens,  is  written 
in  Grreek,  Noi)[xyjviqc  Kitievc,  Noumccnios  Ktticus,  in 
Phoenician  letters,  TiSi^'t^rc^in  |3,  hen  liodesh  alsh 
hitJii,  i.  e.,  '  son  of  the  new  moon,'  '  a  Citian  man.'  " 

CmuN,  l'^''^  (Amos  v.  26),  "The  dog  star;"  Greek,  xuoov, 
"  the  dog-headed  Apis,"  Saturn,  as  some  think. 
Chiven,  or  Chiuen,  is  one  of  the  many  names  of  Siva, 
one  of  whose  wives  is  Ammen,  to  whom  human  sacri- 
fices were  offered.  Chiun,  Baal-peor,  and  Siva  were 
all  typified  by  'the  fascinum.' 

Choeashan,  jt^'l^'iis  (1  Sam.  xxx.  30).  na,  car,  signifies 
"to  be  hot,"  "a  furnace"  (compare  Coire)  ;  l^''';^', 
askan,  signifies  smoking,  i.  c,  '  the  smoking  fur- 
nace.' 

Chozeba,  ^'2Ti)  (1  Chron.  iv.  22),  "El  shapes  beautifully;" 
from  2^'P,  katzah,  and  ^':>,  cl,  the  h  as  usual  being 
elided,  and  T3  substituted  for  ]'P,  both  being  inter- 
changeable. 

Christna,  or  Chrisna,  also  Vishnu,  is  one  of  the  most 
popular  of  all  the  Hindoo  deities.  An  immense 
number  of  legends  are  told  respecting  him,  which 
are  not  worth  recording  here,  but  the  following,  con- 
densed from  the  Anacahjpsis  of  Godfrey  Higgins,  will 
well  repay  perusal.  He  is  represented  as  the  son  of 
Brahma  and  Maia,  and  is  usually  called  '  the  Saviour,' 


401 

Christna  or]  or  '  tlie  preserver.'  He,  being  a  god,  became 
Cheisna  j  incarnate  in  the  flesh.  As  soon  as  he  was  born, 
he  was  sakited  by  a  chorus  of  dcvatars  or  angels.  His 
birth  place  was  Mathurea.  He  was  cradled  amongst 
shepherds.  Soon  after  his  birth  he  was  carried  away 
by  night  to  a  remote  place  for  fear  of  a  tyrant,  whose 
destroyer  it  was  foretold  he  would  become,  and  who 
ordered  all  male  children  to  be  slain  (an  episode 
marked  in  the  sculptures °'  at  Elephanta).  By  the 
male  line  he  was  of  Royal  descent,  though  born  in  a 
dungeon,  w^hich  on  his  arrival  he  illuminated,  whilst 
the  face  of  his  parents  shone.  Christna  spoke  as  soon 
as  he  was  born,  and  comforted  his  mother.  He  was 
preceded  by  his  brother  Eam,  who  helped  him  to 
purify  the  world  of  monsters  and  demons.  Christna 
descended  into  Hades,  and  returned  to  Yaicontha. 
One  of  his  names  is  '  the  good  shepherd.'  An  Indian 
jDrophet,  Nared-Saphos,  or  wisdom,  visited  him,  con- 
sulted the  stars,  and  pronounced  him  a  celestial  being. 
Christna  cured  a  leper  ;  a  woman  poured  on  his  head 
a  box  of  ointment,  and  he  cured  her  of  disease.  He 
was  chosen  king  amongst  his  fellow  cowherds.  He 
washed  the  feet  of  Brahmins,  and  Avhen  Brahma  stole 
the  sheep  and  cowboys  of  his  father's  farm  (Nanda's), 
Christna  made  a  new  set.  Christna  had  a  dreadful 
fight  with  the  serpent  Caluga.  He  was  sent  to  a  tutor, 
whom  he  astonished  with  his  learning.  Christna^ was 
crucified,  went  into  hell,  and  afterwards  into  heaven. 

Christna  and  his  mother  are  almost  always  repre- 
sented as  black.  Christna's  statue  in  the  temple  at 
Mathura  is  black,"  and  the  temple  is  built  in  the  form 

62  Over  the  heart  of  this  slaiight.eiiut;  figure,  siirrouuded  hy  supplicating  mothers 
and  slaughtered  male  iufauts,  are  a  mitre,  a  cro::iei;  and  a  cross. 

•53  The  Bambino  at  Eouie  is  black;  so  are  the  Virgin  and  Cliild  at  Loretto. 

C  C 


402 

Chkistna  or)    of  a   cross    (Ptolemj'    calls   the  place   Matura 
Chrisna        J    Deorum).     As  Visliuu   lie   is   paiuted  with  a 


Parthian  coronet  round  his  head  when  crucified.  As 
Wihtoba  he  is  painted  sometimes  with  stigmata  in 
his  hands,  sometimes  in  the  feet,  and  one  of  the 
pictures  representing  him  has   a  round  hole  in   the 


403 

Chkistxa  oi'l   side;  to  his  collai-  liaiigs  u  heart;  and  on  his 

Chkisna  j  head  is  a  Linga  yoni  !  In  another  picture 
he  is  caUed  Ballaji,  and  is  contending  Avith  a  seven- 
headed  cobra.  His  most  celebrated  temple  is  at 
Terputty.  The  date  of  Christna's  first  mystic  birth 
is  about  GOO  B.C.,  and  of  his  second  a.  d.  GOO.  The 
historian  may  desire  to  ascertain  the  origin  of  this 
legend  ;  but  as  there  is  every  reason  to  believe  that 
it  is  more  ancient  than  the  Christian  era,  it  is  not 
desirable  to  enter  upon  the  subject  here. 

Chub,  n-is  (Ezek.  xxx.  5).  Etymology  uncertain.  Probably 
a  variant  of  Cj-ip,  knp,  ''  he  moves  in  a  circle." 

Chun,  jia  (1  Chron.  xviii.  8),  "To  stand  upright;"  also 
"establishing  or  founding  the  world  ;  "  also  "a  cake 
or  yvafev  of  particular  shape,  used  for  offerings  to 
idols  ;  "  a  town  in  Phoenicia ;  Latin  conna.  (Compare 
with  certain  names  in  which  con  is  introduced  :  Con- 
stantine,  Constant,  Conde,  Coiiclx.)  Can,  "  fomiding 
the  world,"  "  Saturn."     (Fih'st.) 

It  is  to  be  noticed  that  these  cakes  were  fashioned 
into  certain  shapes  representing  the  'delta,'  the 
'  fasciuum,'  or  the  union  of  both.  For  such  cakes 
the  Slmlamite  longed  (comp.  Ginsburg's  Soncj  of 
Songs,  ii.  5,  p.  142).  The  scholar  will  have  no  diffi- 
culty in  concluding  what  was  the  shape  of  the  j-iB,  cun, 
and  will  also  see  to  what  a  high  antiquity  one  of  our 
very  vulgar  words  can  lay  claim ;  he  will  also  remark 
how  ancient  is  the  conceit  which  calls  the  pa,  can, 
"  the  mother  of  all  mankind." 
Circumcision  (see  Gilgal). 

Cis,  tJ^V  (1  Sam.  ix.  1),  also  spelled  Kish  ;  probably  from 
0^3,  elds,  =  "  A  purse,  or  bag."  An  euphemism  for 
the  '  scrotum.'  (Compare  the  basket  borne  by  the 
Assyrian  priests,  from  which  they  present  a  piue  coue 


404 

Cis]  to  the  goddess.)  Or  from  ^''P,  lash,  =  '  a  bow,  or 
power;  '  one  of  the  eiipliemisms  for  the  male  organ. 

Cohen,  ]^'^  "a  priest,"  probably  also  "a  prince,"  ]>}'^,  calian, 
signifies,  '  to  presage,'  '  to  predict,'  '  to  be  the  medium 
of  executing  a  business ;  '  and  a  similar  word  in 
Arabic  signifies  '  a  prophet,'  '  a  soothsayer.'  The 
strict  meaning,  therefore,  of  ''  'pr'iest''  is  one  who  is  a 
mediator  between  God  and  man,  or  at  least  one  who 
professes  to  be  so.  This  of  course  involves  the 
farther  idea,  that  the  priest  assumes  the  power  of 
selecting  the  nature  of  the  God  he  shall  proclaim,  and 
the  nature  of  the  offerings  to  be  made  by  those  who 
trust  to  him  as  an  intermediate  agent.  As  it  is,  and 
always  was,  optional  with  every  man  what  priest  he 
would  select  as  his  special  mediator,  so  it  is  equally 
optional  which  form  of  deity  he  selects  for  worship. 
It  is  clearly  the  interest  of  all  Cohens,  that  the  idea 
of  the  existence  of  a  deity  shall  never  be  lost  sight  of 
by  the  multitude  ;  consequently,  in  all  ages,  the  sacer- 
dotal body  have  combined  to  keep  up  the  doctrine  of 
a  God,  and  an  intermediate  class  ;  they  have  only 
disagreed  as  to  the  particular  form  which  their  god 
shall  assume.  Hence  the  variety  of  sects.  For 
ourselves  we  do  not  doubt  in  the  smallest  degree 
the  existence  of  the  Deity ;  but  we  have  no  faith  in 
the  assumption  that  every  one  who  professes  to  be 
an  intercessor,  or  intermediate  agent,  is  really  what 
he  assumes  to  be,  and  that  the  Almighty  in  heaven 
has  delegated  his  power  to  a  set  of  men  on  earth. 

Comb.  This  is  one  of  the  many  symbols  of  the  female 
emblem,  y-Ts'ic  ywaixsl&oc  6  eoriv  ev^prjfxojc  ttai  [xuaixcui 
sjTrefv,  iJ.6piov  yvvaixuahv,  quoted  by  Dom.  Martin,  from 
Clem.  Alexand.,  ProtrejJf.,  p.  14  ;  Theodoret,  Tlicra- 
yeut.,  lib.  3. 


405 

CoNiAH,  -in^^a  (Jcr.  xxii.  24),  "ILibitation  or  place  of  Jali." 

Conical  Stone  (Bojtulus),  one  of  the  forms  uucler  which 
Aphrodite  was  worshipped,  probably  equivalent  to 
"pN-JTin,  or  Bethel. 

CoNONiAH,  ■'''"'^^?|',  canan-jali-u  (2  Chron.  xxxi.  12),  "Habita- 
tion of  Jab,"  being  a  variant  of  Coniah. 

CooEY.  This  is  the  note  of  the  dove,  as  far  as  it  can  be 
rendered  by  letters.  It  closely  resembles  the  Hebrew 
word  yip,  and  the  Greek  kum,  kiio.  Compare  xuojv, 
kuon,  '  the  dog  star ; '  Latin,  coin',  col  in  the  impera- 
tive mood  second  person  singular.  The  word  as  a 
substantive  signifies  '  a  stallion,'  or  '  a  prince ;  ' 
as  a  verb,  it  signifies  "  to  have  sexual  intercourse." 
Hence  the  dove's  note,  which  is  heard  on  the  return 
of  spring  in  every  grove,  invited  the  Shemitic  races 
(compare  Song  of  Songs  ii.  12),  with  the  Greeks  and 
Ptomans,  to  dalliance,  and  made  the  bird  sacred  to  the 
goddess  of  love.  It  was  equally  sacred  to  Jehovah 
(Gen.  XV.  9,  Levit.  i.  14,  v.  7,  John  ii.  14). 

Coz,  |*ip,  (1  Chron.  iv.  8),  Cozbi,  '^Tli  (Numb.  xxv.  15), 
"  the  deceiver,"  or  "  the  fasciuum  ;  "  ^J^,  chazah, 
'  to  bind  together.' 

Ckeation.  It  is  perfectly  clear  to  every  philosophic  mind, 
that  man  neither  knows  nor  can  know  any  of  the 
details  of  creation.  Geology  may  do  much  to  instruct 
him  about  the  course  of  past  events  on  earth,  whilst 
research  into  the  domains  of  natural  history  will  tell 
him  a  great  deal  of  what  exists  at  present ;  but  no 
amount  of  investigation  can  bridge  over  that  myste- 
rious gap  between  the  finite  and  the  infinite,  the 
maker  and  the  made.  It  is  true  that  our  Bible  gives 
us  an  account  of  the  details  of  creation,  Avhich  many 
persons  believe  as  if  it  were  a  direct  communication 
from  the  Creator  to  the  creature  ;  but  the  statements 


406 

Ceeation]  are  so  opposed  to  facts,  and  so  evident!}'  mythical, 
that  we  are  obhg-ed  to  reject  them  as  positive  truths. 
The  orginal  aiithoi'  of  it,  as  has  been  ingeniously 
remarked  b}'  Kalisch  {Coiiimentary  on  Genesis,  p. 
63),  arranged  his  plan  as  it  were  upon  a  table,  on  the 
one  side  of  which  was  represented  the  three  great 
divisions  of  the  universe,  while  on  the  other  was 
represented  the  particular  things  which  peopled  them. 
Thus— 

1.  Light  is  created,  and  the  celestial  orbs. 

2.  Water  and    sky   are    created,    and   fishes   and 

birds. 

3.  Dry  land  is  created,  and  animals,  plants,  and 

men. 
A  subsequent  author  has  apparently  read  the  table 
differently  to  the  first,  and  has  arranged  creation  for 
six  days  instead  of  three,  and  made  an  interval  of 
three  days  to  elapse  between  the  formation  of  the 
inanimate  and  the  animate.  As  it  is  clear  that 
the  account  was  written  with  a  special  reference 
to  the  Mosaic  institution  of  the  Sabbath,  we  presume 
that  the  date  of  the  mythos  is  subsequent  to  "  the 
Law."  Now  it  is  always  a  matter  of  interest  to  trace 
the  signification  of  a  myth,  and  by  attempting  to  do 
so  we  often  gain  a  clue  to  other  mysteries.  We  find, 
from  the  coins  of  Tyre  and  Greece,  that  there  was  an 
idea  that  the  whole  world  came  from  an  egg  (see 
Egg  infra).  We  know  that  the  ancients,  hke  the 
modern  Hindoos,  typified  the  Almighty  under  the 
symbols  of  the  male  organ,  the  female  organ,  or  the 
union  of  the  two.  They  presumed  that  man,  the 
noblest  creature  as  regards  intellect,  must  resemble 
his  maker,  and  that  the  Creator  of  the  world  would 
operate  after   the  same    fashion    as    He  taught   His 


407 

Creation]  creatures  to  do.  Compare  Matt.  i.  18;  Luke  i.  35. 
Speculating  on  this,  tliey  naturally  investigated  all  the 
phenomena  attending  the  formation  of  a  new  being. 
They  noticed  that  matrimonial  congress  usually  takes 
place  at  night,  and  in  obscurity;  that  the  "egg" 
prepares  the  seed  which  grows  in  the  dark  interior  of 
the  mother,  in  the  midst  of  '  waters,'  from  which  it 
emerges  completely  formed.  To  frame  every  being 
a  similar  process  is  gone  through,  and  a  double 
process  night  and  morning  is  considered  to  produce 
twins.  With  such  ideas,  it  was  natural  for  them 
to  conclude  that  the  world,  ere  it  was  formed,  was  as 
shapeless  as  the  germen  of  man  ;  that  darkness  con- 
duced to  give  it  form  ;  and  that  a  process  of  incuba- 
tion took  place,  similar  to  that  which  occurs  in  the 
interior  of  the  womb.  An  evening  and  a  morning 
sufficed  to  produce  twins,  viz.,  light  and  the  heavenly 
bodies  ;  another  evening  and  morning  sufficed  to  give 
other  twins,  water  and  air,  fishes  and  birds ;  and 
another  evening  and  morning  gave  rise  to  land  and  its 
inhabitants.  If  we  found  such  an  account  in  any 
ancient  Hindoo  legend,  we  could  not  fail  to  recognise 
its  origin  ;  nor  can  we  refuse  to  mete  out  the  same 
measure  to  ourselves  which  we  would  mete  out  to 
others. 

Cross.  In  the  year  1829,  the  late  Godfrey  Higgins,  than 
whom  few  more  original  thinkers  and  more  indefati- 
gable readers  have  existed,  wrote,  in  a  work  entitled 
Celtic  Druich,  the  following  words.  "Few  causes 
have  been  more  powerful  in  producing  mistakes  in 
ancient  history  than  the  idea,  hastily  taken  up  by  all 
ages,  that  every  monument  of  antiquity  marked  with 
a  cross,  or  with  any  of  those  symbols  which  they 
conceived    to    be    monograms    of    Christ,    were    of 


408 

Ceoss]  Christian  origin."'  He  then  proceeds  to  point  out  the 
existence  of  the  cross  as  an  emblem  even  in  the  time 
of  the  Phoenicians,  the  evidence  being  that  of  an  old 
coin  found  in  the  ruins  of  Citium,  where  the  cross  is 
united  to  a  'rosary;'  and  after  many  other  quotations 
he  concludes  the  chapter  with  the  following  remark. 
"The  cross  is  as  common  in  India  as  in  Egypt  and 
Europe,"  The  Eev.  Mr.  Maurice  says  {Indian  Anti- 
quities, voL  ii.  p.  361),  "Let  not  the  piety  of  the 
Catholic  Christian  be  offended  at  the  preceding 
assertion,  that  the  cross  was  one  of  the  most  usual 
symbols  among  the  hieroglyphics  of  Egypt  and  India. 
Equally  honoured  in  the  Glentile  and  the  Christian 
world,  this  emblem  of  universal  nature,  of  that  world 
to  whose  four  quarters  its  diverging  radii  pointed, 
decorated  the  heads  of  most  of  the  sculptured  images 
in  the  former  country,  and  in  the  latter  stamped  its 
form  upon  the  most  majestic  of  the  shrines  of  their 
deities.  In  the  cave  of  Elephanta,  in  India,  over 
the  head  of  the  principal  figure,  again  may  be 
seen  this  emblem,  and  a  little  in  the  front  the  huge 
Lingham.  The  two  principal  pagodas  of  India, 
those  of  Benares  and  Mathura,  are  built  in  the  form 
of  a  cross." 

Higgins,  moreover,  in  his  very  learned  book  entitled 
Anacalyijsis,  page  217,  states  that  the  general  opinion 
had  settled  into  the  belief,  that  the  cross  symbolised 
eternally  renewing  life,  but  that  his  own  opinion 
was  that  it  was  an  emblem  of  generation  and  rege- 
neration. 

Eespecting  the  same  emblem,  K.  P.  Knight 
remarks  {On  the  WorsJi'q)  of  Pria'pus,  pp.  28,  29)  : 
"  The  male  organs  of  generation  are  sometimes  repre- 
sented by  signs  which  might  properly  be  called  the 


409 

Cross]  symbols  of  symbols.  One  of  the  most  remarkable 
of  these,  is  a  cross  in  the  form  of  the  letter  T,  which 
thus  served  as  the  emblem  of  creation  and  generation, 
before  the  Church  adopted  it  as  a  sign  of  salvation. 
To  the  representative  of  the  male  organs  was  some- 
times added  a  human  head,  which  gives  it  the  appear- 
ance of  a  crucifix,  as  it  has  on  the  medal  of  Cyzicus. 
On  an  ancient  medal  found  in  Cyprus,  which  from  the 
style  of  workmanship  is  certainly  anterior  to  the 
Macedonian  conquest,  it  appears  with  the  chaplet,  or 
rosary,  such  as  is  now  used  in  the  Eoman  churches." 
A  similar  cross,  with  the  rosary  attached,  has  been 
found  in  use  amongst  the  Japanese  Buddhists  and 
the  lamas  of  Thibet  by  the  Abbe  Hue. 

In  one  of  the  frescoes  of  Pompeii,  published  by 
Mons.  Roux  Aine,  at  Paris,  1840,  will  be  found, 
vol.  5,  plate  28,  the  figure  of  a  phallic  cross,  of  the 
ordinary  shape  of  the  crucifix,  associated  with  two 
small  figures  of  Hermes. 

We  have  pointed  out  on  a  previous  occasion  how 
the  cross  was  amongst  the  Etruscans  a  phallic  sym- 
bol, how  it  was  associated  with  the  female  emblem 
amongst  the  Egyptians,  and  how  in  Ezekiel's  time 
it  was  used  as  a  sign  by  which  the  faithful 
might  be  known  ;  the  "set  a  mark '"  mentioned  in 
eh.  ix.  4,  being  in  the  original  "  sign  with  a  tan,'' 
which  letter  in  the  Prophet's  time  was  a  cross. 
We  may  now  consider  some  of  the  other  forms  which 
the  emblem  assumed. 

"  Mr.  Maurice  describes  a  statue  in  Egypt  as 
bearing  a  kind  of  cross  in  his  baud,  that  is  to  say 
a  phallus,  which  amongst  the  Egyjjtians  was  the 
symbol  of  fertility."  "  Upon  the  breast  of  one  of  the 
mummies  in  the  museum  of  the  Loudon  university, 


410 


Cross]  is  a  cross  exactly  in  the  shape 
of  Fig.  91,  viz.,  a  cross  upon  a 
calyai-}-."  {Anacalypsls,  by  Gr. 
Higgins,  p.  217.)  The  following 
remarks  are  condensed  from  the 
pages  of  the  same  author.  Justin 
remarks  that  Plato,  in  his  Timte- 
ns,  philosophising  about  the  Son  of  God,  says,  He 
expressed  him  upon  the  universe  in  the  figure  of 
the  letter  X?  his  words  being — "The  next  power 
to  the  supreme  God  was  decussated,  or  figured,  in 
the  shape  of  a  ci'oss,  on  the  universe."  The  cross 
was  also  a  symbol  of  the  British  Druids.  (Borlase, 
Antiquities  of  Coriucall,  p.  108  ;  Maurice's  Indian 
Antiquities,  vol.  vi..  p.  68.)  The  Egyptians  marked 
their  sacred  water  jars  dedicated    to    Can  opus    with 


J 


the    Hindoos  do  the    same, 


times    usiuo-   instead    another    form,  thus 


!— j-H 


The  distinctive  badge  of  the  sect  of  Xaca  Japonicus 

1 


c 


Higgins  then  gives  (p.  750)  an  acouut  of  the  cru- 
cifixion of  Salivahana,  Wittoba,  and  Buddha,  Hindoo 
divinities  ;  and  gives  a  drawing  of  Ball-ii,  from  the 
famous  temple  of  the  crucified  Wittoba  at  Triputty, 
which  ditiers  in  no  respect  from  the  picture  of  the 
crucified  Saviour  with  which  we  are  familiar.  A  halo 
of  glory  shines  upon  his  head,  on  which  there  is  a 
crown,  serrated  with  sharp  angles  on  its  upper  margin; 


411 

Cross]  the  hands  are  extoiuTed,  the  feet  arc  shghtly  separated, 
and  all  are  marked  with  stigmata  ;  the  body  is  nude, 
save  a  simple  givdle  round  the  loins.  See  Figures  89 
and  90,  p.  402.  Christna,  whose  history  so  closely 
resembles  our  Lord's,  was  also  like  him  in  his  being 
crucified.  Fig.  92.  There  was  a  crucified  Saviour 
amongst  the  Romans,  for  Minucius  Felix,  a  Christian 
father,  in  a  defence  of  his  religion,  has  the  following 
passage  :  "  You  certainly,  v/ho  worship  wooden  gods. 

Fig.  9-2. 


are  the  most  likely  people  to  adore  wooden  crosses, 
as  being  parts  with  the  same  substance  as  your 
deities.  For  what  else  are  your  ensigns,  flags  and 
standards,  but  crosses  gilt  and  purified  ?  Your  victo- 
rious trophies  not  only  represent  a  simple  cross,  but 
a  cross  with  a  man  upon  it." 

"  When  a  pure  worshipper  adores  the  true  God 


412 

Cross]  with  bands  extended,  he  makes  the  figure  of  a  cross. 
Thus  you  see  that  the  sign  of  the  cross  has  either 
some  foundation  in  nature,  or  in  your  own  religion, 
and  therefore  not  to  be  objected  against  Christians." 
Anacalypsis,  voL  ii.,  p.  116. 

Higgins  subsequently  concludes  a  paragraph  thus  : 
"'  It  is  certainly  proved,  as  completely  as  it  is  pos- 
sible in  the  nature  of  things  for  a  fact  of  this  kind 
to  be  proved,  that  the  Romans  had  a  crucified  object 
of  adoration ;  and  this  could  be  no  other  than  an 
incarnation  of  the  god  Sol,  r-apresented  in  some  v/ay 
to  have  been  crucified."  The  same  author  speaks  of 
the  crucifixion  of  many  ancient  Gods  and  Hindoo 
deities,  but  it  is  unnecessary  to  follow  him  farther. 
Enough  has  been  said  to  show  that  the  use  of  the 
cross  as  a  sacred  emblem  is  not  peculiar  to  Christi- 
anity. The  next  question  for  consideration  is,  "  What 
idea  was  the  cross  intended  to  convey  ?"  The  junc- 
tion of  the  yoni  with  the  cross,  so  commonly  found 
on  Egyptian  monuments,  as  seen  in  Fig.  44,  page 
162,  sufficiently  proves  that  it  had  a  phallic  or  male 
signification  ;  a  conclusion  which  certain  unequivocal 
Etruscan  remains  fully  confirm,  the  double  tau  =1= 
or    -L    is  the  same  idea  intensified.     We  conclude, 

therefore,  that  the  ancient  cross  was  an  emblem  of 
the  belief  in  a  male  creator,  and  the  method  by  which 
creation  was  initiated.  But  it  was  also  a  representa- 
tion of  the  chariot  wheel,  the  symbol  of  the  sun  ;  and 
it  is  interesting  to  observe  that  the  use  of  '  the  wheel,' 
as  an  instrument  of  punishment,  extended  from  the 
fabulous  times  of  Ixion,  until  the  seventeenth  century 
of  the  Christian  era,  if  indeed  it  is  entirely  abandoned 
even  now.     But  though  the  cross  was  an  emblem  of 


413 

Ceossj  the  sun,  it  is  remarkable  how  rarely  we  recognise  it 
in  the  Assyrian  or  Babylonian  sculptures  ;  in  none  of 
the  ancient  gems  depicted  by  Lajard  is  any  form  of 
cross  excejjt  the  crux  ansata  to  be  found.  The  most 
remarkable  which  I  have  heard  of  is  a  votive  offering, 
found  in  Numidia  in  1833,  on  which  was  a  man 
surrounded  by  a  wreath  of  beams,  with  both  his  arms 
stretched  out,  and  holding  a  branch  in  each  hand, 
thus  representing  a  perfect  cross  ;  below  him  there 
was  an  inscription,  which  was  translated  by  Gesenius 
as  "  Domino  Baali,  Solari  Kegi  feterno,  qui  exaudivit 
preces,"  i.  c,  "  To  the  Lord  Baal,  the  solar  king- 
eternal,  who  has  heard  prayers;  "  a  x>^'opos  of  which 
it  must  be  noticed  that  in  many  ancient  pictures  of 
our  Saviour,  in  Italy,  the  Avords  Deo  soli  are  inscribed, 
which  siguiiy  alike,  "to  the  only  Grod,"  and  "  to  the 
god  Sol." 

It  is,  however,  singular  that  the  punishment  of 
the  cross  is  not  to  be  seen  in  any  ancient  sculpture. 
In  the  Niuevite  remains,  the  punishment  which  is 
depicted  as  inflicted  on  the  vanquished  is  impalement. 
We  are  told  by  Herodotus,  b.  iii.  159,  that  after  the 
taking  of  Babylon,  Darius  impaled  about  three 
thousand  of  its  principal  citizens,  and  Seneca  tells  us 
{Cons,  ad  Marc,  xx.;  Ejnst.  xiv.  1)  that  this  plan  was 
one  of  those  carried  out  amongst  the  Eomaus.  When 
a  cross  was  made  of  two  pieces  of  wood,  there  seems 
to  have  been  no  orthodox  shape,  and  the  victims  were 
sometimes  tied,  and  sometimes  nailed,  being  usually 
left  to  perish  by  thirst  and  hunger.  We  find  from 
Juvenal  (vi.  28),  "  Pone  crucem  servo,"  that  cruci- 
fixion was  a  punishment  for  slaves. 

Now  we  see  no  reason  to  doubt  that  our  Saviour 
was    crucified,    although    there   is   much   reason   for 


414 

Ckoss]  questioning'  Avhetlier  His  cross  had  a  iig-ure  similar  to 
that  now  adopted  as  the  conventional  form  of  such 
instrument,  Avhich,  in  a  country  where  wood  is  scarce 
and  very  dear,  would  imply  an  amount  of  extravagance 
in  the  execution  of  criminals  which  was  very  impro- 
bable. Onr  interest  lies  in  the  idea  which  possessed 
the  minds  of  the  council  of  Christian  Bishops  which 
met  in  the  third  century  at  Nicfea,  and  determined 
that  the  cross  should  be  the  characteristic  emblem  of 
the  Catholic  faith.  We  cannot  doubt  that  they 
regarded  the  emblem  as  a  sign  of  the  death  of  the 
Eedeemer  by  a  painful  method  ;  but  we  must  also 
believe  that  the  astute  Bishops  of  Africa  and  the  East 
recognised  in  it  the  emblem  of  fertility  ;  their  doctrine 
was  that  all  were  dead  in  sins,  but  that  through 
Christ  they  received  life.  Shorn  of  all  its  offensive 
indications,  thei-e  was  nothing  in  the  symbol  to  offend 
the  eye,  whilst  there  was  much  in  it  which  suggested 
certain  doctrines  ;  from  it  alone,  as  from  a  text,  one 
hierarch  might  expatiate  on  the  sufferings  of  the 
Saviour,  whilst  another  might  dwell  on  the  glories  of 
the  resurrection;  one  might  paint  the  horrors  of 
eternal  death,  another  the  glories  of  eternal  life ;  one 
might  view  it  as  a  man  with  arms  outstretched  so  as 
to  receive  the  whole  world  under  his  care,  another  as 
an  emblem  pointing  the  way  to  heaven  and  hell,  and 
to  all  the  world  besides. 

Whatever  may  have  been  its  precedents,  one  thing 
seems  to  be  perfectly  certain,  that  its  form  was 
extremely  simple,  and  that  every  modern  addition, 
viz.,  the  addition  of  the  circle  and  the  triple 
ornaments,  are  a  return  to  ancient  heathenism,  a 
commingling  of  ancient  tenets  with   modern  doo-mas 


415 

Ckoss]  and  fi  clepartnre  from  the  pure  simplicity  of  the  faith 
taught  by  the  '  Son  of  INLin.' 

CuNNi  DiABOLi.  Vie  have  had  occasion  frequently  to  refer 
to  the  earth  as  an  emblem  of  the  universal  mother. 
When  once  the  idea  obtained  that  our  world  was 
feminine,  it  was  easy  to  induce  the  faithful  to  believe 
that  natural  chasms  were  typical  of  that  part  Avhich 
characterises  woman.  As  at  birth  the  new  being- 
emerges  from  the  mother,  so  it  was  supposed  that 
emergence  from  a  terrestrial  cleft  was  equivalent  to  a 
new  birth.  In  direct  i^roportion  to  the  resemblance 
between  the  sign  and  the  thing  signified  was  the 
sacredness  of  the  chink,  and  the  amount  of  virtue 
which  was  imparted  by  passing  through  it.  From  natu- 
ral chasms  being  considered  holy,  the  veneration  for 
apertures  in  stones,  as  being  equally  symbolical,  was 
a  natural  transition.  Holes,  such  as  we  refer  to,  are 
still  to  be  seen  in  those  structures  which  are  called 
Druidical,  both  in  the  British  Islands  and  in  India. 
It  is  impossible  to  say  where  these  ideas  first  arose ; 
it  is  certain  that  they  survive  in  India  to  this  day. 
We  recognise  the  existence  of  the  emblem  amongst 
the  Jews,  in  Isaiah  li.  1,  in  the  charge  to  look  "to 
the  hole  of  the  pit  whence  ye  are  digged."  We  have 
also  an  indication  that  chasms  were  symbolical 
amongst  the  same  people  in  Isaiah  Ivii.  5,  where  the 
wicked  amongst  the  Jews  are  described  as  "inflaming 
themselves  with  idols  under  every  green  tree,  and 
slaying  the  children  in  the  valleys  under  the  clefts  of 
the  rocks.''  It  is  possible  that  the  "hole  in  the 
wall"  (Ezek.  A'iii.  7)  had  a  similar  signification.  In 
modern  Rome,  in  the  vestibule  of  a  church  close  to 
the  Temple  of  Vesta,  I  have  seen  a  large  perforated 
Btone,  into  the  hole  of  which  the  ancient  Romans  are 


416 

CuNNi  DiABOLi]  said  to  have  placed  their  hand  when  they 
swore  a  solemn  oath,  a  counterpart  of  Abraham  swear- 
ing his  servant  upon  his  thigh,  i.  e.  the  male  organ. 
Higgius  writes  of  the  things  in  question: — "These 
stones  are  so  placed  as  to  have  a  hole  under  them, 
through  which  devotees  passed  for  religious  purposes. 
There  is  one  of  the  same  kind  in  Ireland,  called  St. 
Declau's  stone.  In  the  mass  of  rocks  at  Bramham 
Craggs  there  is  a  place  made  for  devotees  to  pass 
through.  We  read  in  the  accounts  of  Hindostan  that 
there  is  a  very  celebrated  place  in  Upper  India,  to 
Avhich  immense  numbers  of  pilgrims  go,  to  pass 
through  a  place  in  the  mountains  called  the  Cow's 
Belly.  In  the  Island  of  Bombay,  and  on  Malabar 
Hill,  there  is  a  rock,  upon  the  surface  of  which  there 
is  a  natural  crevice,  which  communicates  with  a 
cavity,  opening  below.  This  place  is  used  by  the 
Gentoos  as  a  purification  of  their  sins,  Avhich  they 
say  is  effected  by  their  going  in  at  the  opening  below, 
and  emerging  out  at  the  ca,vity  above.  The  ceremony 
is  in  such  high  repute  in  neighbouring  countries  that 
the  famous  Conajee  Angria  ventured,  by  stealth,  one 
night  upon  the  island,  on  purpose  to  perform  this 
ceremony,  and  got  off  undiscovered."     Pp.  225,  226. 

"The  early  Christians  called   these  holes  Cunui 
Diaboli."     Anacalyps'is,  p.  3-16. 

Curtain.  As  in  the  Hindoo  temples  of  to-day,  and  in  the 
tabernacle  of  the  Jews,  so  in  the  Assyrian  temple,  a 
veil  existed.  AVc  have,  in  an  inscription  of  Nebu- 
chadnezzar, "Before  the  curtain  of  His  sanctuary  I 
bowed  down  my  head."  (Talbot,  in  Transactions  of 
Royal  Societij  of  Literature,  vol.  vii.,  part  2,  page  341.) 
The  veil  was  covered  with  embroidery,  and  Sirdi  was 
the  name  both  in  Assyrian  and  Hebrew.      In  some 


417 

Curtain]  Hindoo  temples  English  soldiers  have  penetrated, 
and  seen  the  God  represented  by  a  phallic  stone ;  and 
the  priest  has  all  but  signed  to  them  not  to  talk  about 
it  to  the  natives.  The  British  might  laugh,  but  that 
the  soi-disant  holy  man  did  not  mind.  So  long  as 
he  received  his  dues,  and  retained  his  influence 
amongst  his  followers  — 

"  Populus  mo  sibilat,  at  uiilu  pLuulo  ipsa  domi." 

CusH,  t'-13  (Gen.  x.  G),  "Black,  or  dark  coloured." 

CusHAN,  l^*'-"'3  (Habak.  iii.  7),  is  said  to  signify  Ethiopia. 

CusHAN-KiSHATHAiM,  I^^WCpn^lK'-is  (Judges  iii.  8),  I  take  to 
signify  "  The  bow  of  On,  he  shakes  it  opportunely." 
From  Knp,  JlOsJi  ;  ]ii,  on;  ^'V"},  raash  ;  and  '''H^,  atlii. 
The  metaphor  of  a  bow  and  arrows,  as  typical  of  the 
Almighty  and  the  Sun,  has  been  in  common  use 
from  very  ancient  times.  The  Assyrian  Asshur  and 
the  Jewish  Jah,  the  Greek  Apollo  and  the  Roman 
Cupid,  all  were  armed  with  the  bow  and  arrows. 
There  were  two  meanings  to  the  metaphor,  but  we 
need  not  discuss  them.  The  usual  translation  of  the 
word  in  question  is  'most  ivicked,'  a  name  certainly 
not  likely  to  be  assumed  by  a  king,  or  given  to  a 
child.  Of  course,  we  may  conclude  that  the  name 
was  given  by  the  historian  ;  in  which  case  we  assume 
that  the  story  may  be  as  mythical  as  the  name. 

CusHi,  ^^-13  (2  Sam.  xviii.  22),  "  The  Negro,"  a  name 
equivalent  to  our  "  Sambo." 

CuTH,  n-ia  (2  Kings  xvii.  30),  Etymology  unknown;  proba- 
bly a  variant  of  Cush,  equivalent  to  "dark  skins." 

Cynocephali.  These  were  canine-headed  figures,  intended 
to  represent  Isis.  The  dog  and  monkey  tribe  are 
more  conspicuous  for  their  constant  solicitation  of 
love  than  any  other  auinials.    "Isis  was  represented  as 

D  D 


418 

Cynocephali]  attended  by  Cynocepbali,  and  was  sometimes 
caninely-lieaded  herself.  Under  this  form  she  was 
adored  at  Hermopolis ;  and  we  are  told  by  Strabo  that 
the  inhabitants  of  Memphis  honoured  her  under  this 
form.  The  Phcenicians  also  adopted  the  Cynocephalus 
as  a  sort  of  tutelar  deity,  and  placed  one  upon  the 
prows  of  their  vessels.  Vulcan  was  said  to  have  been 
nourished  by  canine-headed  beings"  {Rcclierclics  surle 
Quite  de  Bacchus.  Par  P.  N.  Eolle,  a  Paris,  1824, 
tom.  iii). 

This  idea  has  been  reproduced  in  modern  times, 
and  Albert  Durer's  picture  of  the  Virgin  and  the 
monkey  is  too  well  known  to  require  description. 
(See  Athor,  Heifer,  and  Gingie,  p.  52). 

Cyrus,  ^^'^  (2  Ch.  xxvi.  22),  said  to  be  the  Persian  name  for 
the  Sun;  otherwise  pointed,  it  signifies  "a  bended 
bow,"  "anything  bended  or  round,"  c.;/.,  "the  abdo- 
men of  a  pregnant  woman."  I  find,  from  Godfrey 
Higgins'  Anacalypsis,  that  there  Avas  a  general 
Oriental  belief  that  a  portion  of  the  Almighty  was 
supposed  to  become  incarnate  at  the  end  of  a  cycle 
of  about  600  years  ;  that  about  the  period  of  Cyrus 
such  an  incarnation  was  looked  for;  and  another 
about  the  period  of  our  Saviour's  advent.  He  gives, 
moreover,  a  very  interesting  account  of  the  Ptoman 
idea  of  this  incarnation,  as  expressed  in  Virgil,  Ec- 
logue 4.  Cj^'us  was  supposed  to  be  one  of  the  Divine 
incarnations  —  the  Sun  in  person  ;  hence  he  favours 
the  idea  that  his  name  signifies  'the  Sun.'  As  he  was 
neither  Chaldee,  Phoenician,  Hebrew,  nor  Assyrian,  I 
doubt  whether  we  are  in  a  position  to  form  a  good 
opinion  as  to  the  real  etymology  and  signification. 

D,  1,  or  dalcth,  '  a  door,'  is  no  more  similar  in  shape  to  a 
door  of  any  kind,  than  2  heth  is  like  a  house.     The 


419 

D]  present  form  of  the  Hebrew  letter  has  undergone  very 
considerjible  change.  The  original  shape  in  the 
Hebrew  was  identical  with  the  Phaniiciim  and  ancient 
Greek  type,  and  may  be  described  as  an  ordinary,  or 
angular,  form  of  the  figure  9.  The  modern  Greek 
A,  delta,  retains  the  angular  part,  but  has  dropped  the 
tail.  It  is  difficult  to  see  whence  the  modern  Hebrew 
has  come.  It  is  a  remarkable  fact  that  the  shape  of 
the  daleth  resembles  very  closely  that  of  the  resh,  both 
in  the  Phoenician  and  ancient  Hebrew ;  my  own  eye 
cannot  easily  detect  the  distinction  between  the 
Phoenician  r  and  d.  It  is  very  extraordinary  that  the 
less  ancient  Hebrews,  who  must  have  been  aware  of 
the  difficulty  in  distinguishing  these  letters  amongst 
their  neighbours,  should  in  their  present  square 
characters  have  perpetuated  the  embarrass.  Few 
except  keen  observers  are  able  to  distinguish  between 
n  and  -| ;  and  in  consequence  of  this  similarity  errors 
have  crept  into  the  old  manuscripts,  and  are  retained 
in  the  printed  text  of  the  Hebrew  Scriptures. 

The  confusion  which  might  thence  ensue  we 
recognise,  by  substituting  ram  for  dam,  delay  for 
relay,  or  vice  versa.  The  facility  with  which  the 
error  might  be  'worked,'  was  a  recommendation  to 
the  correctors  of  the  ancient  text,  for,  by  the  use  of 
one,  rather  than  the  other  letter,  they  could  change 
the  signification  of  a  word  or  sentence. 

1  d,  is  interchangeable  with  i  r,  and  a  ^,  D  ^,  n  th, 
sometimes  with  "?  I,  and  t  ^^ ;  "i  and  n  have  been  used 
thus  in  consequence  of  the  similarity  of  their  forms, 
the  rest  on  account  of  a  resemblance  in  sound ;  we  can 
readily  understand  how  amongst  ourselves  '  Todd ' 
might  become  'Dodd,'  or  vice  versa;  by  many,  '  three  ' 
can  only  be  pronounced  as  '  dree,'  whilst  in  Greek  we 


420 

Dj  have  '"Q^vaa-evc,  Odiissscus,  darjp,  clacer,  [xsKstuoj,  mele- 

tao,  for  which  the  Latin  has  Ulysses,  levir,  meditor." 
As    a   numeral,    n  stands    for    4,  with   two   dots 
horizontally  above  it  becomes  400. 

Dabbasheth,  ^'^!^^  (Josh.  xix.  11),  "  The  round  hump  of  a 
camel,"  or  "  a  bee  hive  "  ?  "  the  hill  place." 

Daberah,  nnn^  (Josh.  xix.  12).  A  variant  of  Deborah, 
which  see. 

Dagon,  V^^  (1  Sam.  v.  2),  means  "  the  dear  little  fish ;  " 
J?,  dag,  signifies  '  fruitful,'  also  '  a  fish; '  |.iwS*,  mm,  = 
'  power,  vigour.'  For  the  signification  of  the  emblem, 
see  Fish,  below.  !^?,  dagan,  is  however  a  very  old 
root,  and  signifies  '  to  cover,'  '  to  grow,'  '  to  put  forth 
fruit;'  i^^'^,  dagah,  =  "to  increase  greatly;"  and 
1^?,  dagan,  '  the  fruit,'  'or  ears  of  corn.' 

There  Avere  abundance  of  puns  in  ancient  times, 
and  it  may  be  that  the  same  sounds  signify  'he 
grows,'  or  'he  covers,'  also  'a  great  fish,'  and  'corn 
ears,'  and  that  the  latter  was  substituted  as  a  sign 
of  the  former.     Ceres  used  to  bear  '  ears  of  corn.' 

Dalphon,  lis'f!'  (Esther  ix.  7),  a  Persian  name,  of  doubtful 
origin. 

Damascus  (Gen.  xiv.  15);  P'^''^"?,  damesek,  said  to  signify 
"damask,"  a  silk  stuft",  for  which  the  town  was 
famous. 

Dan,  1?  (Gen.  xiv.  14),  "  The  judge,"  "  supreme  Lord." 
"  Compare  Don.) 

Daniel,  V^^i  (Dan.  i.  6),  "The  judge  El,  or  II,"  or  "my 
judge  (is)  El." 

There  is  something  very  fascinating  to  Biblical 
students  in  the  book  which  goes  by  the  name  of 
Daniel,  the  prophet.  In  it  is  to  be  found  a  sketch 
of  the  inner  life  of  the  kings  of  mighty  Babylon. 
There  are  also  marvelloas  accounts  of  the  triumph  of 


421 

Daniel]  ceremonial  virtue,  find  tlie  fall  of  imperial  inide. 
There  are  also  prophecies  in  Avhich,  for  the  first  time 
in  the  Bible,  we  see  a  date  given  to  coming-  events. 

From  my  earliest  years  I  have  heard  and  read 
speculations  upon  the  signification  of  the  vaticina- 
tions by  the  prophet  Daniel :  and  the  differences  of 
opinion  which  commentators  have  shown  lead  me 
to  doubt  greatly  wiiether  the  laws  of  interpretation 
usually  employed  by  them  are  not  radically  wrong, 
and  whether  it  is  possible  to  discover  a  sound  hypo- 
thesis respecting  the  man  and  his  writings. 

In  undertaking  the  task,  we  first  ask  about 
Daniel  himself.  From  his  name  being  compounded 
Avith  El,  rather  than  with  Jah,  we  infer  that  he  was 
born  and  named  during  or  after  the  Captivity ;  for,  as 
a  rule,  the  later  princes  of  Judah  were  named  after 
Jehovah,  rather  than  after  Elohim.  Yet  there  is  a 
chapter  in  Ezekiel  which  purports  to  have  been 
written  prior  to  the  destruction  of  Jerusalem,  in  which 
Daniel  is  twice  coupled  with  Noah  and  Job,  as  being 
an  unusually  pious  man  (Ezek.  xiv.  14,  20) ;  but  w^e 
can  scarcely  believe  that  this  refers  to  the  Daniel  of 
Babylonian  fame,  for  he  was  an  unknown  strip- 
ling, or  famous  only  for  being  handsome  and  clever, 
when  first  he  went  to  the  Chakhiean  com-t  (Dan.  i. 
4-6).  It  is  possible  that  the  particular  chapter  in 
Ezekiel  was  written,  as  so  many  other  true  j)ro]phe- 
cies  have  been,  during  or  after  the  Captivity,  and  thus 
Daniel's  worth  became  known  to  his  contemporary. 
It  is  by  no  means  improbable  that  the  same  hand 
penned  both  Ezek.  xiv.  and  Dan.  x.  11,  but  the 
surmise  is  too  vague  for  us  to  trust. 

Abandoning  the  hope  of  obtaining  any  certainty 
about   the   man,   let  us   examine   his   writings.      We 


422 

Dakiel]  find,  in  the  first  place,  that  he  fattens  upon  "  pulse" 
more  than  others  do  upon  meat ;  an  occurrence  by 
no  means  improbable,  as  graminivorous  creatures  are 
always  fatter  than  the  carnivorous,  provided  they  get 
enough  to  eat. 

In  the  next  place,  we  find  him  giving  an  account 
of  a  forgotten  dream,  and  its  interpretation  ;  at  both 
of  which  we  marvel;  but  as  the  king  did  not  know 
whether  Daniel  told  him  his  real  vision,  and  no 
one  can  understand  the  interpretation  as  the  only 
one  applicable,  we  may  omit  the  consideration  of 
the  matter.  If  Ave  found  such  a  story  in  '  Homer,' 
or  '  Virgil,'  we  should  only  laugh  at  it  as  an  ex  yost 
facto  production. 

The  next  account  we  meet  with  is  the  formation 
of  a  wondrous  statue,  which  some  commentators 
consider  to  be  the  counterpart  of  tha  image  that  the 
king  had  not  been  able  to  remember,  even  if  he  saw. 
Into  the  furnace  wherein  the  gold  had  been  melted 
the  king  throws  three  friends  of  Daniel,  who  is  for 
the  nonce  separated  from  them,  and  thus  escapes. 
Nevertheless  Daniel  relates  all  the  occurrences  which 
happened  to  his  friends ;  what  the  monarch  said  to 
them,  and  their  rejoinder,— what  the  king  s? aw  with 
his  own  eyes,  —  how  he  was  astonished  to  see  four 
men,  Avhere  only  three  had  been,—  and  how,  through 
the  fiery  atmosphere,  he  recognised  the  new  comer 
as  a  son  of  God,  T^Ii'.^"""?,  har-elahin,  a  deity  with 
whom  he  certainly  was  not  familiar. 

We  next  encounter  a  long  history  of  another 
dream  of  Nebuchadnezzar,  who  seems  to  have  formed 
a  text  whereon  a  Shakespeare  has  founded  the  sermon, 
"  Uneasy  lies  the  head  that  wears  a  crown  ;  "  and 
after  the   vision  the  king  becomes  insane.     In  this 


423 

DakielJ  condition  the  natural  cliaracteristics  of  the  man  are 
changed,  for  his  hair  becomes  lilve  eagles'  feathers, 
and  his  nails  like  birds'  claws.  We  are  told,  too, 
that  the  monarch  ate  grass  like  oxen ;  but,  seeing  that 
his  nose  would  be  very  much  in  the  way  of  his  doing 
so,  it  is  doubtful  whether  the  simile  is  just.  This 
state  of  things  lasted  for  "  seven  times,"  "the  mean- 
ing of  which  is  doubtful.  But  throughout  their  dura- 
tion the  kingdom  of  the  despotic  monarch  ruled  itself, 
and  the  head  men  never  thought  of  despatching  the 
royal  madman.  When  the  period  was  ended,  the 
human  beast,  with  eagles'  feathers  and  birds'  claws, 
walked  quietly  into  the  palace,  and  assumed  at  once 
the  guidance  of  the  state.  The  whole  of  this  sounds 
so  very  like  a  fairy  tale,  that  we  hesitate  to  believe 
it,  without  examining  farther.  In  the  chapter  follow- 
ing, we  find  that  a  king  named  Belshazzar  is  seated 
upon  the  throne  of  Babylon.  There  is  a  feast 
described  to  us  by  Daniel,  at  which  it  is  clear  that 
he  was  not  present,  until  he  Avas  summoned  to 
interpret  a  writing  that  suddenly  appeared  upon  a 
wall.  The  story  runs  that  the  king  and  his  wives, 
his  lords  and  his  concubines,  were  revelling,  when 
the  mystic  hand  came  forth  ;  and  on  their  outcry, 
'  the  Queen '  entered  into  the  banquet  house,  having 
clearly  not  been  included  amongst  '  the  wives  '  of  the 
king ;  by  her  counsel  Daniel  is  summoned,  and  imme- 
diately becomes  master  of  the  situation.  In  that 
night  Belshazzar  is  slain,  and  the  kingdom  is  taken 
by  Darius,  the  Mede. 

This  remarkable  and  curious  statement  staggered 
me  even  in  the  days  of  my  childhood,  for  we  are  told 
in  the  last  verses  of  the  book  of  Chronicles  that  it 
was  Cyrus  who  re-established   the   Jews,   in   conse- 


424 

Daniel]  quence  of  his  having  conqnerecl  all  Idngdoms ;  a 
statement  which  is  reiterated  by  Ezra,  i.  1-11,  iv.  3, 
V.  13,  vi.  1-5,  Avith  the  distinct  intimation  that  Cyrus 
had  conquered  Babylon.  History  records  this  con- 
quest as  occurring  about  B.C.  538;  it  equally  records 
another  capture  of  Babylon,  by  Darius,  about  B.C.  616. 
Now  it  is  clear  that  if  Daniel  was  a  resident  in 
Babylonia  during  the  reigns  of  Nebuchadnezzar  and 
his  son  E'.elshazzar,  he  must  have  been  cognizant 
of  the  capture  of  the  city  by  Cyrus,  and  of  the  pro- 
clamation made  by  that  monarch.  But  apparently  he 
knows  scarcely  anything  of  Cyrus,  and  chiefly  speaks 
of  Darius.  This  remarkable  ignorance  of  Daniel 
becomes  still  more  conspicuous  when  we  find  him 
writing  —  "In  the  first  year  of  the  reign  of  Darius, 
I  Daniel  understood  by  books  the  number  of  the 
years,  whereof  the  word  of  the  Lord  came  to  Jeremiah 
the  prophet,  that  he  would  accomplish  seventy  years 
in  the  desolations  of  Jerusalem  "  (chap.  ix.  2).  In 
the  verses  immediately  following  this,  there  is  a 
touching  prayer  for  the  restoration  of  Jerusalem, 
which  the  writer  regards  as  being  then  desolate 
(vv.  17,  18) ;  at  the  end  of  which  there  is  a  com- 
munication that  the  consummation  prayed  for  has 
been  decided  upon  in  the  court  of  heaven,  and  that 
in  seventy  weeks  (not  ninety  days,  the  favourite  period 
during  the  war  in  North  America  for  bringing  about 
political  changes)  the  restoration  of  Jerusalem  should 
be  effected.  A  matter  that  had  been  accomplished 
already.     (2  Ch.  xxxvi.  22,  23;  Ezra  1.  1-11.) 

To  my  young  mind  it  seemed  improbable  that  a 
man  who  knew  nothing  of  the  things  which  had  taken 
place  under  his  own  eye,  who  talked  about  Darius  and 
the  Medes  when   he   ought  to  have  spoken  of  Cyrus 


425 

Daniel]  and  the  Persians,  would  be  likely  to  know  anything 
about  futurity. 

On  finding,  however,  that  these  difficulties  were 
made  light  of  by  devout  Christians,  it  seemed  to  me 
to  be  more  judicious  to  study  the  real  worth  of  the 
vaticinations  than  to  reject  them  as  being  necessarily 
valueless.  This  I  was  readily  enabled  to  do,  as  my 
professional  career  was  begun  in  the  house  of  a  rela- 
tive, whose  devotion  was  sincere,  whose  respect  for  the 
verbal  inspiration  of  the  Scriptures  was  profound, 
and  to  whom  the  interpretation  of  prophecy  was  a 
favourite  study.  It  behoved  me  to  sit  and  listen,  not 
to  argue.  With  an  active  and  tenacious  memory,  I 
soon  found  that  certain  opinions,  which  were  hazarded 
as  "  interpretations,"  were  not  consonant  Avith  the 
facts  themselves  ;  that  occurrences  had  to  be  twisted 
to  meet  words,  and  that  words  had  to  be  twisted  to 
meet  facts.  Though  the  verbal  inspiration  of  the 
Bible  was  held  as  the  firmest  article  of  faith,  it  was 
evident  that  no  respect  was  paid  to  its  words.  A 
'father'  (Dan.  v.  2,  11,  18)  became  a  'grandfather' 
whenever  the  exigency  of  the  case  required  it. 

Such  a  change  was  necessary,  to  reconcile  the  facts 
given  by  Daniel  with  the  words  of  Jeremiah  :  "  Thus 
saith  the  Lord,  I  have  given  all  these  lands  into  the 
hand  of  Nebuchadnezzar,  the  king  of  Bab3don,  my 
servant ;  and  the  beasts  of  the  field  have  I  given  him 
also  to  serve  him.^"'  And  all  nations  shall  serve  him. 
and  his  son,  and  his  son's  son,  until  the  very  time  of 
his  land  come;  and  then  many  nations  and  great  kings 
shall  serve  themselves  of  him."  (Jer.  xxvii.  4-7.) 
From  this  it  is  necessary  that  Belshazzar  shall  be  the 

'^*  It  wUl  be  observed  here  that,  with  all  his  apparent  exactness,  the  Prophet 
Imows  nothing  about  Nebuchadnezzar  ever  being  a  beast  himself. 


426 

Daniel]  grandson  of  Nebucliadnezzar,  else  Jeremiah's  pro- 
phecy is  worthless.  Daniel's  language  is  therefore 
held  to  be  uncertain,  lest  his  predecessor  should  be 
shamed.  But  again,  it  is  to  be  noticed  that  many 
nations  and  great  kings  are  to  serve  themselves  of 
him  ;  it  was  necessary,  therefore,  to  manipulate  the 
language  of  Daniel,  so  that  Darius,  the  Mede,  and 
his  liundred  and  twenty  princes,  should  come  prior 
to  Cyrus,  the  Persian  (Dan.  vi.  1-28).  Again,  it  is 
to  be  noticed  that  Jeremiah  uses  the  expression  "the 
very  time  of  his  land  come."  It  is  clear  that  the  point 
of  time  thus  indicated  must  necessarily  be  indefinite ; 
but  it  was  considered  more  judicious  to  make  it 
definite,  and  to  signify  the  reign  of  the  grandson. 
Thus,  by  a  manipulation  of  words,  the  verbal  inspira- 
tion of  the  sacred  volume  was  by  the  same  process 
both  refuted  and  sustained. 

Yvliilst  puzzling  over  many  of  the  difficulties  which 
the  subject  in  question  involved,  I  was  requested  to 
attend  a  seance,  in  which  a  Avoman  was  to  act  as  a 
prophetess,  seer,  or  mesmeric  pythoness ;  and  as  I 
was  suspected  of  being  a  sceptical  philosopher,  I  was 
challenged  to  discover  any  imposture  therein.  Instead 
of  accepting  the  challenge  as  such,  an  opportunity  was 
taken  to  examine  the  laws  of  evidence  which  the  com- 
pany acknowledged.  Two  individuals  left  the  room, 
and  were  to  do  something  which  the  blindfolded  lady 
would  describe  to  us.  It  was  my  part  of  the  business 
to  take  down  her  words.  Twice  was  the  experiment 
essayed,  but  on  both  occasions  her  failure  was  signal. 
But,  like  peculiar  passages  in  Holy  Writ,  '  the  diffi- 
culty '  Avas  explained  UAvay.  Those  who  had  before 
been  confident,  now  urged  a  different  style  of  trial, 
and  we  were  told  that  if  we  joined  hands  with  the 


427 

Daniel]  gifted  female,  and  thouglit  intently  of  any  place,  she 
would  describe  it.  My  business  was  again  to  record 
the  i2)sisswia  verba  of  the  sibyl,  so  that  any  inde- 
pendent observer  might  judge  of  their  Yaluo.  A 
father  who  was  present  thought  of  his  own  house, 
and  told  the  son  so,  and  both  listened  to  the  portrait 
which  the  woman  drew  ;  both  were  satisfied,  but  not 
contented;  each  complained  of  some  feature  which 
was  superfluous,  and  of  others  which  were  wanting. 
Even  in  this  they  could  not  agree.  At  length  it 
turned  out  that  the  one  was  thinking  of  their  town 
dwelling,  the  other  of  their  country  villa ;  yet  each 
believed  the  description  adequate.  On  examining  the 
words  used,  it  was  clear  that  each  '  assistant '  had 
interpreted  the  same  word,  or  form  of  words,  in  a 
great  many  difierent  significations.  Whilst  they  did 
thus  unconsciously,  they  were  astonished  at  the 
knowledge  of  the  charlatan,  and  they  trusted  her 
implicitly ;  but  when  their  attention  was  aroused, 
such  transparent  humbug  was  recognised.  A  man 
surrounded  by  clean  plate  glass,  and  looking  at  a 
distant  object,  is  unconscious  that  he  is  imprisoned ; 
but  when  once  a  fly,  walking  upon  a  pane  of  his 
chamber,  calls  his  eye  to  the  glass,  he  cannot  again 
enjoy  the  illusion  that  he  is  free. 

On  applying  these  considerations  to  the  study  of 
Daniel's  prophecy,  it  became  clear  to  the  author  that 
those  who  believe  in  the  prophet's  writings  resemble 
those  who  credited  the  mesmerist.  In  one  verse 
(chap.  iv.  16),  "  seven  times  "  are  considered  to  be 
equal  to  seven  years  ;  in  another  part  (chap.  ii.  8,  9), 
the  word  '  time '  cannot  by  any  consideration  be 
made  equal  to  '  a  year ; '  in  another  (vii.  12),  the 
words  "  season  and  time"  are  wholly  indefinite.    Yet, 


428 

Daniel]  notwitlistanding  the  vagueness,  tlie  words  "  a  time, 
times,  and  the  dividing  of  time"  (chap.  vii.  25)  is 
taken  definite!}',  and,  by  an  arbitrary  interpretation, 
said  to  signify  twelve  hundred  and  sixty  years.  Surely 
if  "time,  times,  and  a  half"  equal  so  many  years, 
"  seven  times"  the  period  of  Nebuchadnezzar's  beast- 
ship  can  only  just  have  expired.  Again,  we  are  told 
that  a  certain  powerful  beast  shall  think  to  change 
"times  and  laws"  (vii.  25)  ;  in  which  case  we  know 
not  what  interpretation  to  give. 

Not  only  are  vague  significations  given  to  the  word 
'  time,' but 'weeks  '  also  are  similarly  treated.  The 
seventy  weeks  which  are  spoken  of  as  "  determined 
upon  thy  people,  and  upon  thy  holy  city,  to  finish 
the  transgression,  and  to  make  an  end  of  sins,  and 
to  make  a  reconciliation  for  iniquity,  and  to  bring- 
in  everlasting  righteousness,  and  to  seal  up  the  vision 
and  prophecy,  and  to  anoint  the  most  holy  "  (chap, 
ix.  24),  are  variously  read  as  seventy  v/eeks,  seventy 
years,  four  hundred  and  ninety  years,  and  I  know  not 
what  besides ;  and  all  sorts  of  devices  are  adopted  to 
make  real  history  square  with  the  so-called  prophecies. 
Now  let  us  suppose  for  a  moment  that  Daniel  signifies 
seven  years  by  a  week,  we  shall  then  find  that  he 
fasted  twenty-one  years,  or  three  full  weeks  (chap. 
X.  3). 

There  is  another  difficulty,  of  the  same  class,  about 
the  use  of  the  word  '  days,'  by  the  so-called  prophet; 
he  speaks  of  "  one  thousand  two  hundred  and  thirty- 
five  days  "  (chap,  xii.  11,  12.)  Some  take  these 
expressions  literally,  others  as  metajDhorical ;  but  both 
are  equally  unable  to  make  any  scheme  out  of  them 
which  satisfies  the  mind  of  an  individual  who  has 
respect   to  the  intrinsic  value  of  evidence.     Indeed, 


429 

Daniel]  wg  need  not  be  surprised  at  this,  ns  Daniel  himself 
declares  that  he  does  not  know  the  signification  of 
what  he  has  written. 

The  foregoing  considerations  lead  us,  at  the  pre- 
sent time,  to  attach  no  value  whatever  to  the  Book  of 
Daniel ;  and,  such  being  our  estimation  of  it,  there 
is  no  necessity  for  us  to  discuss  its  literary  merits,  the 
probable  period  of  its  manufacture,  and  its  possible 
authorship. 

Danjaan,  \T.^l^  (2  Sam.  xxiv.  6),  "  The  judge  speaking 
openly;  "  from  ]Vl,jaan,  or  "  Dan  playing  the  pipe," 
Danjaan  being  the  equivalent  of  Pan.  Dan  was  one 
of  the  names  of  the  Phoenician  Eshmun  =  Esculapius 
=  Apollo  =  Elias  =  the  Sun. 

Dannah,  nn  (Josh.  XV.  49),  "  Jah  is  judge;  "  the  ^  in  ^l 
being,  as  usual,  elided. 

DaPvA,  y.!"?  (1  Chron.  ii.  6),  "He  lifts  up,"  or  "he  bears." 

Darda,  ^"iJV  (1  Kings  iv.  31),  "  Pearl  of  wisdom."  (Fiirst 
and  Gesenius.) 

Dari,  Cuneiform,  "  Eternal." 

Darius,  ^.^'7?  (Ezra  iv.  5),  a  Median.  Signification  of  the 
name  not  known. 

Darkon,  VPl'^  (Ezra  ii.  56),  Persian.  Signification  of  the 
name  not  known. 

Dathan,  1^7  (Numb.  xvi.  1),  "The  fountain  of  On"? 

Dad,  "•'?,  "The  breast,  or  pap;"  dadi,  or  dadUi  (compare 
English  "  titties  "),  "  the  two  breasts;  "  Greek, ti't9*j. 

Dalv,  Old  Babylonian,  =  "  exalted."  Compare  Dehlah, 
Dtilujah,  or  Dal-el-jah.) 

Dacar,  "'?"^.  We  insert  this  word,  as  it  indicates  one 
'  hidden  meaning,'  or  punning  contrivance.  It  signi- 
fies either  "a  ram,"  "to  bore,"  "  to  press  into,"  or 
the  "  membrum  virile"  in  a  state  of  activity.  To 
speak,   then,  of  a  male  sheep  might  indicate  some- 


430 

Dacar]  tiling  more  than  wan  apj^areut  to  the  ear ;  and  the 
sacrifice  of  a  ram  would  he  appropriate  for  one  who 
Avished  to  recover  his  lost  power  "  to  press  into." 
(Compare  Dacre,  Dacres,  Dagger,  Daggers,  Dakin, 
Dicker,  Docker,  &c.  Greek,  ^/ukvcv,  'to  bite,  or  prick;' 
'^uKoc,  '  a  bite,'  &c.)     Compare  Accho.) 

Dainu-kueban,  Assyrian  proper  name,  =  "  Grift  of  the 
judge."  (Compare  "  it  is  Corhan.'')  AVe  have  in 
England  the  word  Corhijn  as  a  proper  name. 

Dalah,  n?^,  signifies  "  to  hang  down,"  "to  be  pendulous  ;  " 
''?^,  clalal,  '  to  be  languid,  with  desire,'  '  feeble,' 
'weak;'  V?J},  dala,  signifies  'to  thrust  out  the  tongue;' 
and  ''^'^,  dal'i,  'semen  emittere.'  Hence  probably 
Belilali  and  Dalliance."' 

Dandanni,  Assyrian,  "Greatest  of  the  great." 

Dashon,  i^'"^,  signifies  "To  be  fat,"  "wealthy,"  "juicy," 
&c.     (Compare  Dash,  Dashwood,  Dashing,  &c.) 

David,  'T?^  (Euth  iv.  7),  "  Beloved."  Although  I  do  not  find 
any  more  satisfactory  etymon  for  this  word  than  the 
above,  yet  I  object  to  it,  inasmuch  as  the  title  applies 
to  the  after  part  of  the  king's  life,  Avhich  could  not, 
and  unquestionably  was  not,  known  when  he  had  his 
name  given.  David  certainly  does  not  seem  to  have 
been  any  special  favourite  either  with  his  brothers  or 
his  father.  He  was  not  beloved  by  Saul,  though  he 
was  by  Michal  and  Jonathan.     The  idea  intended  to 

G5  Kespectiug  tliis  word,  Gesenius  lias  tlie  following  :— "  Numb.  xxiv.  7  :  Ilanat 
aqua  ex  situlis  ejus,  i.  e.,  larga  erit  posteiitas  ejus,  metapliora  ah  nqna  de  siUUa 
destillante  ad  semeu  virile  translata,  ex  uostro  sensu  obsoceua  sed  Orientalitus 
familiari."  TJics,  s.v.  This  shows,  as  I  tbiulc,  that  one  of  the  emphemisms  of  the 
scrotum  and  its  contents  was  a  bucket ;  others  were 'a  purse,'  'a  hag,' 'a  basket.' 
It  will  he  remembered  that  the  Assyrian  priests  officiate  before  the  sacred  '  grove,' 
emblem  of  the  '  concha,'  with  a  pine  cone  in  one  hand,  and  a  basket,  or  bucket,  in 
the  other,  clearly  typical  of  the  storehouse  of  the  male.  Compare  also  Deut. 
xxviii.  .5:  "Blessed  shall  be  thy  basket,  and  thy  store."  nbo  =  '  basket,'  also  'a 
thing  dangling  about ; '  also  Prov.  xvi.  11 :  "  Tlie  stones  in  the  bag."  (Marginal 
reading.) 


431 

David]  be  conYej-ecl  by  the  appellation  is  that  he  was  beloved 
by  the  Almighty;  and  I  think  his  historiographer  has 
habitually  spoken  of  hinj  thus,  instead  of  using  the 
name  he  originally  Avcnt  by,  i.  e.,  ''^'^  =  '  love 
ajjples,'  or  '  the  basket.'  The  name  of  David  thus 
resembles  Issachar,  and  both  clearly  refer  to  the  idea 
entertained  by  the  ancient  orientals,  that  "  love 
apples,"  or  mandrakes,  could  enable  a  man  who  is 
advanced  in  life  to  perform  his  marital  duties.  If 
our  surmise  be  correct,  we  see  how  easily  n"""^,  dndl, 
became  "'^H?  David,  by  the  transposition  of  a  letter 
and  changing  points. 

In  investigating  the  nature  of  ancient  faiths,  the 
inquirer  will  be  assisted  in  fixing  upon  one  or  more 
individuals  who  may  be  designated  '  representative 
men.'  For  the  purpose  which  we  have  in  hand,  few 
can  serve  us  better  than  the  first  powerful  king  of 
Judah,  of  whom  we  are  assured  that  he  was  a  man 
after  God's  own  heart,  which  should  perform  all  his 
will.  It  is  clear  that,  by  stud3dng  the  character  and 
acts  of  David,  we  shall  obtain  an  insight  into  the 
character  of  that  God  who  was  worshipped  and 
preached  by  Samuel,  and  all  those  other  hierarchs 
who  described  the  Psalmist  (1  Sam.  xiii.  14;  Acts 
xiii.  22). 

To  understand  the  subject  aright,  our  history 
must  involve  that  of  his  predecessors.  Samuel,  by 
force  of  individual  will,  had  established  his  authority 
as  an  envoy  from  God,  when  his  sons  became  a 
source  of  discontent ;  and  the  people  demanded  a 
Idng,  who  should  be  a  leader  against  enemies. 
Judging  that  thews  and  sinews  were  appropriate  for 
such  a  chief,  he  caused  to  be  selected  (for  no  one 
can  believe  under  the  circumstances  that  God  did  it 


432 

Dayid]  directly)  a  man  ^Yllo  towered  above  the  multitude  in 
stature,  and  exceeded  an}-  one  of  them  in  strength. 
The  king  thus  selected  feels  that  he  owes  his  position 
to  Samuel ;  and  the  seer,  believing  that  he  will  act  as 
his  tool,  orders  him  to  make  war  upon  those  whom  the 
prophet  unaided  dare  not  fight.  Thus  it  is  ever ; 
religion  promotes  war,  but  its  ministers  prefer  to 
fight  by  deputy  rather  than  in  person.  It  is  always 
easier  to  convert  by  the  sword,  than  by  words  or 
argument. 

But  the. monarch  is  not  duly  obedient  to  the  advice 
of  the  prophet,  find  presumes  to  act  without  his  assist- 
ance (1  Ham.  xiii.  8-14) ;  therefore,  within  two  years 
of  his  accession  to  the  throne,  the  prophet  announces 
an  intention  to  abolish  the  d5aiasty.  This  threat  is 
renewed  upon  a  subsequent  occasion  (1  Sam.  xv.  10 
-23).  The  reason  of  the  reproof  in  both  instances  is 
clear,  viz.,  a  refusal  to  be  implicitly  guided  by  the 
man  who  assumed  to  be  the  mouth-piece  of  the 
Almighty. 

From  this  short  history  we  gather,  that  Saul 
believed  in  the  power  of  Samuel  to  make  and  unmake 
kings,  and  that  Samuel  only  respected  a  king  who 
would  be  ductile  in  his  hands. 

Hot  with  displeasure  at  the  gigantic  king  whom 
he  had  made,  Samuel  proceeds  to  elect  another.  A 
young  man,  of  comparatively  tender  j^ears,  and  of  what 
is  known  amongst  physiologists  as  a  sanguine  tem- 
perament, ardent  in  war,  impetuous  in  love,  sudden 
in  determination,  and  readily  dominated  by  religious 
impressions,  is  selected;  and  means  are  at  once  taken 
to  advance  his  position.  With  courage  and  skilfulness, 
the  young  protege  of  the  ProjDhet  soon  gains  an  impor- 
tant  advantage   over   the    Philistines,    and  becomes 


433 

David]  entlnisiastically  praised  by  the  peoijle,  whose  con- 
dition under  Saul  had  been  very  miserable.  Beautiful 
to  look  at,  and  modest  in  manner,  he  engages  the  affec- 
tions of  tlie  king's  son,  and  becomes  installed  at  the 
royal  court.  He  marries  also  the  king's  daughter, 
his  portion  of  '  the  settlements '  being  two  hundred 
Philistine  foreskins,  obtained  by  a  most  unjustifiable 
massacre.  But  the  inquiries  of  Abner  soon  lead  the 
king  to  the  knowledge  that  David  is  the  man  whom 
Samuel  has  selected  to  succeed  him  (1  Sam.  xx. 
31) ;  and  that  Jonathan  also  knows  the  fact  is 
evident,  from  the  same  text.  As  a  natural  result,  the 
present  ruler  attempts  to  destroy  the  future  king,  and 
endeavours  to  induce  his  courtiers  to  do  the  like. 
The  astute  captain,  unable  to  make  head  against  a 
combination  of  enemies  in  the  precincts  of  the  palace, 
flees  away,  as  Rhoderick  Dhu  is  represented  to  have 
done,  in  the  Lady  of  the  Lake.  For  such  a  pro- 
ceeding, no  one  can  blame  him. 

Hoping  to  find  security  from  the  persecution  of 
Saul,  David  flies  to  the  Philistines,  as  Napoleon 
the  First  fled  towards  England.  His  reception  being 
unfavourable,  he  plays  the  madman  before  the  king, 
who,  being  disgusted  with  him,  allows  him  to  depart. 
He  then,  like  many  a  brigand  under  similar  circum- 
stances, betakes  himself  to  a  cave ;  and,  being  joined 
by  others  equally  unfortunate  with  himself,  he  becomes 
the  captain  of  banditti  (1  Sam.  xxii.  1,  2).  The 
monarch  is  no  more  able  to  destroy  his  refractory 
subject  and  his  troop  than  the  governors  of  Italy 
have  been  tible  to  extirpate  brigandage  from  their 
Christian  country.  Though  David  resj^ects  the  per- 
son of  the  king,  he  is  by  no  means  so  proper  towards 
Nabal,    whom    he    determines     to    destroy,    simply 

E   E 


434 

David]  because  the  man  would  not  send  him  a  supply 
of  food.  The  reason  why  the  life  of  the  monarch 
is  regarded  with  scrupulous  care  is  to  be  traced  to  the 
reverence  which  Davul  felt  for  the  ceremony  of 
consecration.  To  his  mind  it  was  evident  that,  if 
he  raised  his  hand  against  the  anointed  one,  his  own 
position  would  be  as  precarious  as  that  of  Saul. 
Feelings  such  as  his  have  existed  in  Europe  to  a 
late  period,  if  indeed  they  are  not  current  now. 

At  leugth,  wearied  with  his  miserable  life  in 
Judtea,  David  passes  the  frontier  once  more,  and 
again  takes  refuge  with  the  king  of  Gath  (1  Sam. 
xxvii.  1-12).  On  the  present  occasion,  however,  he 
comes  as  a  leader  of  '  condottieri,' and  has  a  place 
assigned  to  him  in  Philistia,  as  of  old  the  pirate 
Danes  had  in  our  own  country.  AVhilst  there,  he 
makes  expeditions  against  innocent  people,  and 
destroys  them  utterly,  leaving  not  a  single  soul  alive 
to  tell  the  tale.  He  then  prepares,  without  a  mur- 
mur, to  assist  in  a  Philistine  attack  upon  his  own 
country,  and  remonstrates  against  the  edict  which 
prevents  his  doing  so  (1  Sam.  xxix.  8). 

On  his  return  to  his  new  home,  David  finds  that 
the  Amalekites,  Avho  have  been  already  twice  destroyed, 
once  by  Joshua  (Exod.  xvii.  18),  and  once  by  Saul 
(1  Sam.  XV.  8),  have  served  him  as  he  had  served 
them  (1  Sam.  xxvii.  8);  but  he  succeeds  in  avenging 
himself,  and  on  his  return  hears  of  the  success  of 
the  Philistiues  and  the  death  of  Saul. 

When  he  receives  certain  information  of  the  king's 
decease  by  the  hand  of  him  who  brings  the  tidings, 
he  dooms  the  individual  to  death,  as  having  shown 
disrespect  to  the  ceremony  of  consecration.  After  a 
long  war  between  the  son  of  Saul  and  himself,  David 


435 

DavidI  hears  of  the  death  of  Ishhoshotli  hy  the  haiul  of  a 
deserter;  and  him  he  also  kills,  although  that  king 
was  not  "•  anointed."  At  this  period  the  treatment 
of  the  house  of  Saul  by  David  is  noble. 

"When  once  firmly  established  in  the  kingdom,  by 
the  capture  of  the  strong  town  Jerusalem,  David 
increases  his  seraglio  largely,  but  he  by  no  means 
loses  his  warlike  ardour.  He  fights  with  his  old 
friends  the  Philistines,  and  reduces  them  ;  and  he 
conquers  Moab,  Syria,  Edom,  Amnion,  &c.  After  these 
campaigns  he  abides  at  home,  whilst  his  generals  lead 
his  armies ;  and  he  gives  the  rein  to  adultery,  deceit, 
and  finally  to  the  deliberate  murder  of  one  of  his  faith- 
ful servants.  For  these  crimes,  being  reproved  by 
Nathan,  he  duly  repents;  but  shows  a  very  small  sense 
of  his  crimes,  by  going  again  to  the  fair  woman  who 
was  the  indirect  cause  of  his  guilt ;  and  the  second  son 
of  the  adulterous  Bathsheba  becomes  the  favourite  child. 
David  now  rouses  himself  from  his  quiescence,  and 
repairs  to  Eabbah,  whose  inhabitants  he  slaughters  in 
a  horrible  fashion,  causing  them  to  be  put  under  saws, 
harrows,  and  axes  of  iron,  and  to  go  through  the 
brick-kiln  (2  Sam.  xii.  31).  Many  who  know  the 
punishments  inflicted  by  the  Chinese  upon  their 
criminals  think  them  dreadful,  but  they  are  exceeded 
by  those  which  David  inflicted  upon  individuals  whose 
only  crime  Avas  fighting  for  their  country. 

We  next  notice  the  style  of  justice  which  the 
king  showed  when  he  came  to  the  throne,  and  subse- 
quently. We  find  (2  Sam.  iii.  27-39)  that  David 
became  acquainted  with  the  treacherous  assassination 
of  Abner  by  Joab ;  but  instead  of  requiting  this,  as 
be  did  the  slaughter  of  Saul,  and  that  of  Ishbosheth, 
he  simply   tells   the   guilty   man,   and   all   his   own 


436 


David]  surroiinclings,  to  weep  and  lament.  In  this  respect 
lie  resembled  Napoleon,  who  considered  it  good  policy 
to  wink  at  the  crimes  of  his  successful  generals. 
The  king  is  equally  lenient  to  his  own  family ;  his 
daughter  Tamar  is  outraged  by  her  brother  Amnon, 
but  the  only  effect  upon  the  father  is  to  make  him 
very  wroth  (2  Sam.  xiii.  21).  A^Oieu  Absalom, 
Tamar's  brother,  revenges  himself,  the  king  expresses 
grief,  but  he  soon  is  comforted  again,  and  consents  to 
receive  the  murderer  at  court. 

The  favour  which  Absalom  thus  received  induces 
him  to  conspire  against  his  father ;  and  the  latter, 
whose  system  and  policy  must  have  been  contempti- 
ble, gives  in  without  a  stroke  in  his  own  defence, 
flees  from  his  capital,  and  crosses  the  Jordan.  At 
length,— and  why  he  did  not  thus  act  earlier  is  incom- 
prehensible,—the  king  makes  a  stand ;  his  captains 
overcome  his  son.  When  the  tidings  of  Absalom's 
death  reach  David,  he  bemoans  the  loss,  but  is 
again  powerless  to  avenge  it.  Not  long  after  this  the 
redoubtable  son  of  Zeruiah  again  commits  cowardly 
assassination  (2  Sam.  xx.  10),  and  again  the  monarch 
winks  at  the  offence  ;  thus  giving  us  a  scanty  idea 
of  his  power  and  justice.  We  next  notice  the  occur- 
rence of  a  famine,  and  the  deliberate  sacrifice  of  seven 
men  to  the  Almighty;  men,  too,  who  were  of  the 
family  to  whom  the  king  had  previously  acted  so 
nobly.  The  reason  of  the  change  of  pohcy  it  is  not 
hard  to  find.  There  had  been  two  formidable  rebel- 
Hons  against  the  power  of  David,  and  it  was  possible 
that  some  descendant  of  the  old  dynasty  might  raise 
another  insurrection  against  the  usurper.  It  was 
perhaps  difficult  to  murder  in  cold  blood  the  most  of 
them  in  the  name  of  the  king.     It  was  easy  to  do  so, 


437 

David]  when  famine  pressed,  in  the  name  of  the  Lord. 
This  is  by  no  means  a  solitary  instance  of  reh'gion 
effecting  the  removal  of  an  enemy,  whom  policy  has 
wished,  yet  feared,  to  destroy.  A  handsome  funeral 
over  the  bones  of  all  the  dreaded  race  completes  the 
transaction,  and  God  interferes  no  more  with  the 
land ;  or,  in  other  words,  the  necessity  for  priestly 
intervention  has  ceased. 

Like  a  sensible  ruler,  David  desires  to  know  the 
number  of  his  subjects ;  but  Joab  very  much  dislikes 
the  business ;  and,  a  pestilence  arising,  the  monarch 
is  induced  to  believe  that  it  has  been  sent  in  conse- 
quence of  his  own  acts.  The  monarch  may  have 
thought  that  the  difference  between  seven  men  being 
hanged  because  their  father  did  something  over  which 
they  had  no  control,  and  the  slaughter  of  seventy 
thousand  because  the  king  wished  to  act  as  a  judi- 
cious ruler,  was  very  disproportionate ;  but  as  we  are 
not  told  his  inward  views  upon  this,  we  forbear  to 
descant  upon  them. 

At  length  the  conqueror  of  Goliath  becomes  aged, 
powerless  in  love,  and  feeble  for  battle.  Urged  by  his 
advisers,  however,  he  selects  a  successor,  whilst  yet 
alive ;  and,  having  done  so,  gives  to  him  his  legacy  of 
blood.  There  is  something  awful  in  the  idea  of  a 
man  going  to  face  his  Maker,  so  to  speak,  with  lips 
yet  red  from  the  command  to  murder  those  who  have 
been  left  behind.  Can  any  one  believe  the  mandate, 
"  Thou  shalt  do  no  murder,"  and  yet  face  the  august 
Lawgiver  with  the  words  still  hanging  on  his  tongue, 
"  His  hoar  head  bring  thou  down  to  the  grave  with 
blood  "  (1  Kings  ii.  9)  ?  The  last  utterances  of  David 
are  frightful. 

Having  thus  examined  the  political  history  of  the 


438 

Datid]   man  tiftcr  God's  own  heart,  we   proceed  to  inquire 
into  what  we  may  designate  his  religions  acts. 

We  find  that  he  has  sufficient  regard  for  Baal 
to  call  a  son  after  him,  viz.,  Beelidah,  i'"^/^'-? 
(1  Chron.  xiv.  7).  He  has  such  a  respect  for 
idols  that  he  keeps  one  in  his  house ;  and  that 
this  must  have  been  something  very  like  what  Ave 
call  a  heathen  god;  such  as  Apollo,  is  probable,  inas- 
much as  Michal  uses  it  to  personate  her  husband 
(1  Sam.  xix.  13).  The  word  is  'image'  in  the 
authorised  version,  and  "  teraphim  "  in  the  Hebrew. 
We  find  him  having  so  little  respect  for  the  priest 
Ahimelech  (1  Sam.  xxi.  1-6),  that  he  tells  him 
a  deliberate  falsehood,  and  in  a  manner  compels 
him  to  give  up  for  human  use  the  food  which  was 
prepared  for  the  Almighty.  He  takes,  moreover, 
from  the  sacred  treasury,  Avithout  compunction,  the 
sword  of  Goliath,  Avhich  has  been  presented  by  some- 
body, probably  even  by  David  himself,  to  the  Lord. 
We  find  the  king  is  constantly  reported  as  enquiring 
of  the  Lord  respecting  his  proceedings ;  but  we  are 
utterly  ignorant  of  the  meaning  of  the  phrase,  except 
that  in  some  way  it  Avas  connected  with  an  ej^hod,  or 
linen  robe.  Such  inquiries  were  common  throughout 
antiquity;  the  sale  of  "dream-books  of  fate"  tells 
us  that  they  are  so  yet.  There  are  many  in  every 
country  Avho  believe  that  consulting  'chance'  is  equiva- 
lent to  inquiring  of  the  Lord.  Few  could,  in  his  OAvn 
Avay,  haA^e  consulted  the  Lord  more  pertinaciously 
than  Haman,  for  he  had  '  the  lot '  cast  daily  before 
him,  from  the  first  month  till  the  twelfth  (Esther 
iii.  7);  yet  he  has  received  the  name  of  "  Avicked " 
(Esther  vii.  6),  Avhilst  David,  Avho  never  took  half  the 
trouble,  is  called  '  the  beloved.' 


439 

David]  "Wc  can  tell  nothing  respecting  David's  religious 
acts  during  his  residence  in  Philistia  and  in  Tyre. 
That  he  was  in  Tyre  we  presume,  from  the  statement 
that  Hiram  was  ever  a  lover  of  David  (1  Kings  v.  1), 
which  he  could  not  be,  unless  he  had  seen  and  known 
him.  On  his  return  from  the  Phoenician  territory, 
we  find  him  introducing,  or  reproducing,  the  worship 
of  the  ark  ;  but  it  is  clear  from  the  context  that  he 
did  not  kno\v  much  about  the  symbol,  nor  about  the 
deity  whom  it  typified ;  for,  when  an  accident  occurred 
to  Uzzah,  David  is  so  displeased  that  he  declines  to 
have  anything  more  to  do  with  the  affair  (2  Sara.  vi. 
6-10).  We  are  next  struck  with  the  curious  fact  that 
the  ark,  which  was  the  harbinger  of  woe  to  those  of 
Gath  in  a  previous  j'ear,  should  now  be  the  herald  of 
good  fortune  to  a  Gittite,  and  can  only  explain  the 
matter  by  supposing  that  the  hierarchs,  who  overdid 
their  part  in  the  matter  of  Uzzah,  were  anxious  to 
reconcile  the  king  to  the  accident,  by  showing  that 
the  ark  brought  good  luck  even  to  a  Philistine. 
When  thoroughly  imbued  with  the  belief  that  this 
particular  box  brought  good  fortune  to  those  who 
retained  it,  David  once  more  determined  to  secure  it 
for  Jerusalem. 

Now  let  us  at  this  point  pause  to  consider  in 
what  respect  this  veneration  for  a  wooden  chest  differs 
from  adoration  of  the  Palladium  of  Troy,  of  the 
Ancilia  and  Sibylline  books  of  Ancient  Rome,  of 
Diana  of  the  Ephesiaus,  of  the  sacred  stone  of  Paphos, 
or  of  the  stone  from  Scotland  which  now  reposes 
under  the  roof  of  Westminster  Abbey,  beneath  the 
coronation  chair.  In  Avhat  way  does  this  estimate  of 
the  ark,  which  is  given  us  in  the  Book  of  Samuel, 
differ  from  the  belief  in  charms,  talismans,  winldug 


440 

David]  virgins,  blessed  images,  bambinoes,  bones  of  saints, 
toe-nails  of  martyrs,  bits  of  wood,  holy  coats,  rnsty 
nails,  ancient  pocket-handkerchiefs,  and  those  thou- 
sand-and -one  relics  which  are  respected  amongst 
Mahometans,  Hindoos,  and  Roman  Catholics  ?  We 
are  told  at  the  present  time  that  these  are  means  to 
excite  piety,  and  are  never  themselves  adored ;  but 
when  we  find  that  the  tarsus  of  a  saint  who  lived  in 
filth  some  few  hundred  years  ago  will  cure  ague,  and 
that  the  blood  of  St.  Januarius  brings  good  luck  to 
Naples,  we  cannot  fail  to  see  that  the  holy  object  is 
supposed  to  possess  specific  inherent  virtue,  and  that 
it  is  considered  as  an  absolute  portion  of  the  deity. 
Those  who  believe  in  the  influence  of  a  black  bambino, 
and  a  consecrated  wafer,  may  well  admire  the  venera- 
tion of  David  for  the  ark ;  but  those  who  prefer  to 
worship  the  Father  in  spirit  and  in  truth  can  only  see 
in  the  monarch's  adoration  of  the  ark,  an  idolatry  as 
gross  as  that  prevailing  in  a  heathen  country.  We 
can  see  no  distinction  between  bowing  to  the  stock  of 
a  tree,  to  a  statue  made  therefrom,  or  to  a  box 
fashioned  from  it.  Nor  can  we  allow  that  David 
excelled  other  kings  in  goodness,  because  he  adored 
a  wooden  cofi'er  more  than  a  stone  image. 

After  bringing  the  ark  into  his  capital,  with  a 
ceremonial  Avhich  involved  obscenity,  he  feasts  the 
people  individually,  and  goes  home.  To  his  wife's 
remonstrance  about  his  indecency,  he  retorts  an 
assurance  that  he  will  be  yet  more  vile,  or  low 
(2  Sam.  vi.  22),  and  base  in  his  own  sight;  and 
thus  that  he  will  become  honoured  amongst  his  hand- 
maidens, if  not  amongst  his  wives.  Small  as  this 
episode  is,  it  shows  us  that  David  held  the  opinion 
that   the   worship    of    God  involved  immodest  cere- 


441 

David]  mouies,  which,  though  repugnant  to  the  royal  mind 
of  the  man,  became  sanctified  whensoever  they  were 
performed  for  the  honour  of  God.  We  are,  more- 
over, left  to  infer  that  in  this  matter  the  king  judged 
correctly,  for  we  find  Solomon  thus  addressed :  "  If 
thou  wilt  walk  in  my  ways,  to  keep  my  statutes  and 
commandments,  as  thy  father  David  did  walk,  then 
will  I  lengthen  thy  days"  (1  Kings  iii.  14). 

When  once  the  ark  has  come  into  Jerusalem, 
David  shows  his  reverence  for  it  by  wishing  to  build 
a  temple  to  the  honour  of  the  Almighty,  who  is 
recognised  under  the  emblem  of  the  mystic  chest. 
In  this  idea  he  is  at  first  supported  by  Nathan ;  but 
the  prophet,  on  second  thoughts,  considers  that  for 
such  an  unscrupulous  aud  cruel  warrior  to  build  a 
religious  house  would  not  be  seemly.  He  has  suffi- 
cient good  feeling  to  know  that  a  foundation  of 
rapine,  wrong,  and  slaughter  is  not  proper  for  a 
temple  ;  so  he  therefore  counsels  the  king  to  allow 
his  son  to  construct  the  sacred  edifice.  Solomon 
has  not  engaged  in  bloody  exterminations  to  amass 
wealth;  he  may,  therefore,  with  a  good  conscience, 
use  the  money  which  his  father  has  collected. 

Contented  with  the  decree  of  Nathan,  the  king 
becomes  quiescent,  and  little  disturbs  the  even  tenor 
of  his  way  until  his  crimes  in  respect  of  Bathsheba ; 
but,  on  being  reproved  by  the  prophet,  he  suddenly 
repents  ;  to  him  the  voice  of  Nathrai  was  equivalent 
to  the  voice  of  God.  The  Icing  is  ductile  in  the 
hands  of  the  seer ;  and  whenever  the  latter  alleges 
an  interference  by  the  Almighty,  the  former  believes 
in  the  dispensation,  and  commits  murder  to  avert 
the  divine  wrath  (1  Sam.  xxi.  1-9). 

A  rigid   examination   of  David's   history  compels 


442 

David'  us  to  believe  Ihat  tlie  king  knew  nothing  Avliatever 
of  the  Mosaic  law.  His  own  will,  and  that  of  Nathan 
or  the  priest,  Avere  the  sole  guides  of  his  actions  ; 
but  the  subject  is  too  large  for  discussion  in  the 
present  article. 

The  most  ardent  admirers  of  David  as  a  king 
being  unable,  even  with  large  allowances,  to  support 
by  his  actions  his  claim  to  preeminent  piety,  turn  to 
the  Psalms  that  are  attributed  to  his  pen,  in  proof 
of  the  position  which  they  sustain.  We  proceed, 
therefore,  to  analyse  the  sentiments  cxpres^-ed  in  all 
those  which  bear  his  name,  irrespective  of  tlie  critical 
accuracy  of  their  superscription. 

They  consist  of  passionate  appeals  to  the  Almighty 
for  personal  protection  ;  they  often  imply  a  doubt 
whether  He  is  as  powerful  as  his  worshipper  has  been 
led  to  believe,  and  whether  the  gods  of  other  people 
do  not  treat  them  better  than  he  is  treated ;  then, 
again,  as  if  afraid  that  his  unbelief  should  operate 
against  him,  he  reiterates  his  trust.  There  are  few 
Psalms  in  which  all  these  conceptions  do  not  appear. 
In  some  the  distrust  is  most  prominent,  c.  fj.,  Ps. 
ii.,  vi.,  X.,  xii.,  xiii.,  xiv.,  xvii.,  xxii.,  xxxi.,  &c.  In 
others  confidence  seems  to  be  uppermost,  e.g.,  Ps. 
ix.,  xxi.,  xxiii.,  xxviii.  There  are  many  in  which 
admiration  is  expressed  of  the  works  of  the  Creator 
in  general,  and  others  in  which  the  works  of  His 
hands  are  said  to  be  destroyed  with  pleasure  ;  e.  g., 
"'  I  have  pursued  mine  enemies,  and  overtaken  them, 
neither  did  I  turn  again  until  they  were  consumed; 
I  have  wounded  them  that  they  were  not  able  to  rise. 
Thou  hast  also  given  me  the  necks  of  mine  enemies, 
that  I  might  destroy  them  that  hate  me.  They 
cried,  but  there  was  none  to  save  them  ;    even    unto 


443 

David]  the  Lord,  but  He  luiswered  tlicm  not"  (Ps.  xviii. 
38-41).  In  fine,  throughout  the  whole  body  of  his 
writings,  the  ear  is  almost  wearied  with  the  expres- 
sion of  the  belief  that  God  looks  especially  after  indi- 
viduals—  that  every  thing  which  they  receive  of  good 
comes  from  His  hand  —  and  that  every  misfortune 
results  from  His  displeasure ;  if  David  conquers, 
robs,  or  murders  on  a  large  scale,  he  thanks  his 
God;  if,  on  the  contrary,  he  is  himself  in  trouble, 
he  deprecates  His  wrath.  But  the  robust  sense  of 
the  man  shows  him  that  others  are  fortunate  besides 
himself,  and  he  is  therefore  tempted  to  doubt  whether 
God  looks  after  him  aloiie.  When  he  sees  those 
whom  he  calls  wicked,  —  i.  c,  those  who  do  not 
worship  in  the  same  way  as  himself,  —  in  great 
prosperity,  be  is  greatly  perplexed,  nay,  he  declares 
himself  envious  of  them  (Ps.  Ixxiii.  3). 

It  is  clear,  then,  that  with  all  the  beautiful 
utterances  of  the  Psalmist,  his  conception  of  the 
Almighty  was  essentially  selfish  ;  he  could  not  con- 
ceive of  God  as  being  loving  unto  all  men,  and 
hating  wrong,  robbery,  and  uncleauness.  Nor  did 
he  have  any  other  idea  of  rewards  and  punishments 
than  those  which  exist  in  this  world. 

Putting  all  the  foregoing  considerations  together, 
we  cannot  believe  that  David  received  the  character 
of  "a  man  after  God's  own  heart"  from  his  own 
intrinsic  worth,  or  from  the  subhmity  of  his  theolog}', 
which  does  not  difi'er  in  any  way  from  that  of  devout 
Greeks  and  Mahometans.  We  can  believe  that  he 
gained  the  panegyric  from  inaugurating  a  style  of 
monarchy  in  which  the  royal  was  subservient  to  the 
priestly  power.  In  ancient  times,  certain  kings  of 
Assyria   were   eulogised  by  their   bierarchs,  just  as 


444 

David]  David  was  for  his  devotion  to  one  form  of  worship, 
and  his  persecution  of  every  other ;  whilst  in  modern 
times  we  find  that  potentates  are  praised  or  blamed 
for  certain  actions,  according  as  the  historian's  faith 
and  theirs  are  united  or  opposed.  By  some,  queen 
Mary  of  England  is  still  regarded  as  a  saint ;  by 
others,  as  a  demon.  The  same  may  be  said  of  Henry 
the  Eighth.  Doubtless  king  David  was  once  estimated 
in  the  same  way  ;  but  as  only  the  writings  of  the 
eulogists  have  survived,  he  has  the  advantage  over 
the  British  monarchs. 

Debir,  'T'^'l'  (Josh.  X.  3),  signifies  "  The  seat  of  the  oracle," 
"the  holiest  place  of  all  in  the  temple;  "  but  it  is 
very  doubtful  whether  this  is  the  true  meaning  of 
the  name,  which  was  borne  alike  by  a  king  and  a 
town  (Josh.  xii.  13). 

Deboeah,  iip'^  (Gren.  xxxv.  8,  and  Judges  iv.  4),  "  A  bee." 
(Compare  Greek  and  Latin  MsXia-cra,  Melissa  ;  German 
Emma,  i.  e.,  Emme,  Imme,  =  "  a  bee.")  Fiirst's 
Lexicon,  suh  voce. 

While  investigating  this  word,  and  the  idea 
involved  therein,  I  found  a  very  interesting  essay  on 
it,  in  Hislop's  Two  Bahijlons,  pp.  280-289.  The 
article  is  too  long  for  transcription.  It  points  out 
that  the  custom  of  using  lamps  and  candles  in  wor- 
ship is  very  ancient,  having  prevailed  in  Babylon 
(Baruch  vi.  19),  in  Pagan  Rome,  in  Egypt,  and  in 
Koordistan  ;  tliat  the  Tungusians  use  wax  tapers  in 
honour  of  their  gods,  as  do  the  Buddhists  in  Ceylon 
and  elsewhere  ;  that  the  lights  are  typical  of  the  sun. 
His  conclusion  is  that  the  bee  was  a  punning  con- 
trivance for  "  the  word."  The  pun  existed  in  Persia 
and  Babylonia,  as  well  as  in  Palestine ;  and  he  gives 
a  wood-cut,  which  I  copy,  to  show  that  the  three  bees, 


445 

Deborah]  ^Yhi(•h  arc  the  insignia  of  a  deceased  Pope,  are  of 
very  ancient  date.  The  lion  in  the  Mood-cut  has  a 
star  above  his  head,  ,  j„  r,.._ 

which  identifies  him 
with  the  sun ;  the 
bee  in  his  month 
is  held  in  such  a 
position  as  to  typify 
the  holy  triad.  The 
bee  was  also  the 
symbol  of  the  great 
revealer.     It  was  one  of  th 


emblems  of  Diana.  I 
have  a  very  strong  suspicion  that  the  wax  candles 
which  are  used  in  worship,  in  preference  to  lamps, 
were  originally  intended  to  represent  the  phallic 
emblem,  under  which  the  Almighty,  in  days  gone  by, 
was  reverenced  ;  and  that  wax  was  preferred  to  tallow 
on  account  of  its  being  the  product  of  the  bee,  which 
was  a  punning  emblem  of  "the  word,"  and  of  Him 
who  made  the  world.  Hislop  has  taken  the  wood-cut 
from  Wilkinson's  E(j]jptians,  vol.  iv.,  p.  189. 

It  is  possible  that  Beelzebub,  '  the   lord  of  flies, 
or   buzzers,'  was  really  '  the  lord   of  bees,'  i.  e.  '  of 
words,'  =  •'  Baal  who  prophesied.' 
Dedan,  ]'}^   (Gen.  x.  7),   of  doubtful   meaning.     (Compare 

Dodona.     Gesenius.) 
Dekar,  ^i?!l  (1  Kings  iv.  9),  "  He  pierces  through,"  or  "  the 
piercer,"   or   "lance-bearer."     (Compare  La  inque ; 
also  Digger,   Degge,  Dick,  Dicker,  Dickson,  Diguan, 
Diguum,  Dickie,  &c.) 
Delaiah,  ^tV\  (1  Chron.  iii.  24),  "  Freed  by  Jehovah."     The 
Phcenicians  had  the  name  AsXaiao-ra^Toj,  or  "  freed 
by  Astartc." 
Delilah,    "^''?"i'    (Judges    xvi.    4),    "  Pining    with    desire  " 


446 

.Delilahj  (Gesenius) ;  "unfortunate,"  or  "miserable " (Fiirst). 
I  doubt  this  meaning,  and   think  it  more   consonant 
"vvith  Philistine  practice  that  the  etymology  was  '^l'!''/'^, 
DdlUali,  from  7^^,  dali,  "  a  pail,"  also  "  the  testicles," 
as  in  Numb.  xxiv.  7  ;   {,  the  sign  of  the  genitive  case, 
and  '"!',  Jail,  or  "  the  bucket  of  Jah."     Compare  "He 
shall  pour  the   water  out  of  his  buckets,"  and  "his 
seed  shall  be  in  many  waters  "  (Numb.  xxiv.  7). 
Demon,  to    ^ai[x6viGv.     It  would  be    unprofitable  to  discuss 
the   question  whence  demonology   has   come  down  to 
us.     We  know  that  a  conception  of  demons  was   pos- 
sessed by  the  Etruscans,  who   were  old  as   a  nation 
when  Eome  was  an  infant ;  and  we  are  equally  certain 
that  the  Chaldasaus  were  familiar  with  it.     From  the 
latter  it  spread  to  the  Hebrews  ;  and,  being  improved 
upon  by  them,   its   development  was   conspicuous  at 
the    period    of   the    Christian   era.     As   a   physician, 
tolerably  conversant  with  the  phenomena  of  insanity, 
I  do  not  hesitate  to  aver  that  the  demoniacal  posses- 
sion, which  used  to  be  considered  as  a  manifestation 
of  some  mysterious  being  having  entered  the  body  of 
the  victim,  was  nothing  more  than  '  mania.'     Epilepsy 
was  known  under  the  name  of  '  morhus  sacer '  by  the 
Eomans  of  old.     The  Asiatics  of  to. day  believe   that 
the  lunatic  is  inspired  ;  and  the  late  Dr.  Wolff,  in  his 
Journci/  to  Bohhara,  often   attributes  his  escape  from 
death  to  the  reverence  paid  to  him  as  the  habitation 
of  Allah;  his  strange  manner  having  led  to  the  general 
idea  amongst  the  Mussulmen  that  he  was  insane. 

Some  there  are  who  experience  —  long  before 
society  is  able  to  recognise  the  existence  of  insanity 
in  them  —  visions  of  various  kinds,  and  hear  messages 
whispered  in  their  ear,  or  thundered  upon  their 
hearts.     If  they  happen  to  be  devout,  they  consult  the 


447 

Demon]  priest ;  nncl  he,  if  he  knows  nothing  of  ph_ysiology, 
naturall}-  considers  that  the  effects  result  from  the 
direct  presence  of  his  God.  Since  it  is  so  in  many 
Christian  countries  at  the  present  da^y,  we  can 
readily  conceive  that  it  was  the  same  in  days  gone 
by,  when  foAv,  even  of  medical  men,  had  aiiy  know- 
ledge of  diseases  of  the  brain.  When  the  mono- 
mania is  comparatively  harmless,  as  was  the  case  with 
Swedenborg,  the  (hemoji  is  thought  by  observers  to  be 
a  good  one ;  when  it  is  murderous,  like  the  evil  spirit 
of  Saul,  it  is  considered  as  a  bad  one.  The  one  is 
regarded  as  an  emanation  from  Jehovah,  the  other 
as  proceeding  from  Satan.  "When  once  this  theory, — 
that  the  symptoms  of  insanity  are  due  to  spiritual 
agency, —  possessed  the  mind,  the  disease  was  de 
scribed  by  reference  to  the  nature  of  the  supposed 
devil ;  and  where  we  should  talk  of  mania,  melan- 
cholia, dementia,  the  ancients  talked  of  '  tearing,' 
'  deaf  and  dumb,'  or  simply  '  evil '  spirits.  ^° 

'''5 1  take  this  opportuuity  to  record  the  important  clian.qe  •n-liich  has  taken  place 
of  late  years  in  the  ideas  respecting  insanity.  In  days  gone  by,  this  terrihle 
infliction  was  considered  as  the  result  of  demoniac  possession.  When  this  belief  was 
abandoned,  the  complaint  was  regarded  as  a  disease  of  the  mind.  Acting  on  this 
idea,  patients  suffering  from  insanity  were  treated  as  naughty  and  wayward  children, 
and  hence  were  subjected  to  castigatious  and  other  punishments.  If  a  man's  mind 
allowed  him  to  be  strange,  he  was  argutd  with  quietly  at  first,  but  if  he  persisted  in 
his  fancies,  he  was  subjected  to  tortures  of  gradually  increasing  severity.  Now,  on 
the  contrary,  insanity  is  regarded  as  one  of  the  symptoms  of  a  diseased  hraln  —  one 
which  tells  of  some  physical  change  within  the  head  as  completely  as  "  cough  "  tells 
us  of  disease  within  the  chest.  The  condition  of  the  mind  depends  upon  the 
integrity  or  otherwise  of  the  brain.  When  this  organ  is  affected,  it  may  be  bo 
Avith  such  suddenness  that  the  transition  from  health  to  mania  is  almost  instan- 
taneous, but,  as  a  general  rule,  the  approach  of  the  disease  is  slow.  As  the 
consumptive  commonly  have  some  indication  of  the  approach  of  phthisis  long  ere 
any  change  can  be  detected  in  the  lungs,  so  the  lunatic  has  some  intimation  of  the 
existence  of  disordered  brain  for  Mceks,  months,  or  years  before  any  physical 
alteration  of  that  organ  can  be  observed.  Wliilst  in  this  latent  condition,  the  mind, 
wielded  by  the  healthy  portion  of  the  brain,  can  resist  a  disordered  fancy ;  but  this 
resistance  has  no  more  tendency  to  cure  the  complaint,  than  a  determination  not  to 
cough  can  stop  "  consumption."     The  experienced  physician  can  recognise  the  early 


448 

Demon]  The  time  has  iscarcely  yet  gone  by  in  England 
when  tlie  old  belief  existed ;  for  I  can  remember 
reading  a  pamphlet  given  to  me  by  a  gentleman,  who 
has  now  a  seat  in  Parliament,  in  which  a  case  of 
demoniacal  possession  was  detailed.  The  young 
woman  was  clearly  insane ;  yet  her  parents,  and  the 
neighbouring  clergy,  could  not  be  convinced  of  this, 
and  tried  all  sorts  of  '  exorcising  '  projects  ;  nor  could 
I  repress  my  surprise  at  finding  that  my  informant 
credited  the  priests  in  preference  to  the  physicians. 

The  belief  that  lunacy  was  a  proof  of  the  existence 
of  some  evil  demon  has  tinctured  the  phraseology  of 
a  large  portion  of  the  Sacred  Writings ;  and  has  led 
us  to  the  conclusion  that  it  is  far  safer  to  trust  to  the 
spirit  of  those  records  than  to  their  ijmssima  verba. 

When  used  so  largely  in  the  sacred  writings,  we 
can  readily  understand  that  words  descriptive  of 
demoniac  possession  would  appear  in  the  compositions 
of  the  earlier  Christians.  Amongst  them  no  doubt 
whatever  was  entertained  that  the  devil  had  power  to 
make  himself  apparent  to  mankind,  and  to  do  them 
mischief  in  one  manner  or  another.  Thus  we  learn, 
from  the  legendary  lives  of  certain  saints,  that  Satan 
appeared  to  them  under  various  disguises  —  as  a  goat, 
a  ram,  a  crocodile,  a  boar,  and  sometimes  even  as  a 

iudicatious  of  appvoacliing  iusanitj'  as  readily  as  lie  cau  those  of  phthisis,  or  of  water 
in  the  head  ;  hut  those  who  are  not  accustomed  to  observe  closely,  or  have  no  oppor- 
tunity of  doing  so,  cannot  Bce  any  disease  until  it  is  fully  developed.  Hence  we 
find,  that  those  who  know  most  ahout  lunacy  are  derided,  under  the  name  of 
"  mad  doctors,"  by  those  who  are  wholly  ignorant  of  it.  Now  it  does  not  follow  that 
all  those  who  are  threatened  with  consumption  and  have  a  cough  die  of  "  decline  •  " 
many  indeed  recover  completely  their  usual  health ;  in  like  manner,  every  one  who 
shows  indications  of  lunacy  does  not  become  insane,  he  may  be  perfectly  restored. 
But  as  the  physician  would  not  attempt  to  cure  phthisis  by  ordering  his  patient  not 
to  cough,  so  would  he  not  try  to  cure  monomania  by  logically  demonstrating  its 
absurdity.  In  both,  and  indeed  in  all  cases,  he  attempts  to  cure  disease  by  the 
closest  attention  to  all  the  requirements  of  the  bodily  health. 


449 

Demon]  lovely  woman.  So  far,  indeed,  were  these  ideas 
carried,  that  man.y  a  learned  council  has  discussed  the 
question,  whether  it  was  possible  for  devils  in  any 
form  to  engender  with  human  beings.  During  the 
dark  ages  of  superstition,  advantage  was  taken  of  the 
abject  terrors  of  the  mind  ;  and,  in  the  obscurity  of 
night,  a  designing  man  or  woman  would  steal  iuto  the 
bed  of  youth,  and  accouple  Avitli  him  or  her.  These 
supposed  demons  received  the  name  of  "  succubi " 
and  "  iucubi."  As  we  may  well  imagine,  they  always 
disappeared  before  daybreak.  It  was  this  habit  which 
was  supposed,  more  than  any  other,  to  stamp  them  as 
supernatural  and  demoniacal. 

Yet  why  a  ghost  or  a  demon,  whether  good  or  bad, 
should  always  think  it  incumbent  upon  him  or  her 
to  disappear  ere  the  day  dawned,  we  cannot  divine, 
unless  it  is  that  all  are  the  creatures  of  distorted 
imagination,  or  the  result  of  some  jugglery  which  the 
light  discloses  (John  iii.  19-21,  1  Thess.  v.  5).  It  is 
not  without  a  doubt  about  the  truth  of  the  whole 
narrative,  that  we  read  of  the  "man"  who  wrestled 
with  Jacob  being  obliged  to  depart  when  the  day 
broke  (Gen.  xxxii.  24-26)  ;  for  verse  28  tells  us 
that  the  "man"  was  "God;"  and  we  cannot  see 
any  obligation  upon  the  Creator  to  shun  the  daylight. 
He  who  lives  in  light,  and  is  Himself  the  light  of 
the  world,  cannot  fear  the  approach  of  day.  If  then 
Jacob  wrestled  with  one  who  dreaded  the  brightness 
of  the  sun,  it  is  questionable  whether  he  was  what 
he  is  represented  to  be. 
Deuel,  '^^■"'y"!'  (Numb,  i,  14),  "Invocation  of  God"  (Gcscu.) 
"El  is  knowing  (Fiirst)."' 

"^  It  is  probable  tbnt  there  is  o  close  connection  between  th's  word  and  Deva, 
or  Di,  the  Hindoo  for  holi/,  Latin  f/«c«w  (compare  Divoi).  llicLes  were  often  taken 
as  a  inaik  of  God >  favour,  and  tbcir  owner  accounted  holy. 

F    F 


450 

Devil.  — If  we  pursue  this  word  through  its  more  ancient 
forms,  we  find  it  in  the  Anglo-Saxon  as  dcofl,  dcofol, 
diofiil,  diohnl ,-  in  Old  Saxon,  as  diahlial.  Low 
German,  diiwel.  Danish,  dicivel.  Dutch,  duivel. 
Swedish,  djcvid.  Icelandic,  diofall  or  dijjill.  High 
German,  diufall  or  tlufall,  or  tcufel.  Gothic,  diabula, 
diahulus.  Latin,  diaholus.  Italian,  diavolo.  French, 
diahle.  Spanish,  diahlo.  Greek,  lia^oKoc,  diaholos  — 
which  is  translated  '  slanderer,  or  calumniator.' 

Now,  although  all  these  names  appear  to  he 
derived  from  the  Greek,  there  is  reason  to  believe 
that  the  idea  of  the  devil  did  not  originate  at  the 
Christian  era.  If  it  be  so,  the  Greek  word  may  itself 
have  come  from  some  older  language.  If  we  seek 
for  an  etymon  in  the  Hebrew,  we  find  '??'^,  david, 
which  means  'to  press  together,'  'to  embrace  amor- 
ously;' and  ^?!',  dcvcl,  signifies  'coition;'  of  the 
first,  Gesenius  remarks,  "  In  usu  fuisse  videtur  hoec 
radix  etiam  de  giobuHs  stercoris  —  unde  stercus ;"  a 
very  appropriate  name  for  one  anathematised  by  a 
zealous  hierarch.  But  amongst  the  Hebrews,  the 
devil  went  by  the  name  of  l^'^,  Satan,  "the  adver- 
sary;" we  can  scarcely  imagine,  therefore,  that  either 
of  these  etymons  is  satisfactory.  Consequently  we 
conclude  that  the  Greek  derivation  of  the  current 
word  is  correct.  From  the  various  ideas  respect- 
ing him,  which  have  been  expressed  by  different  or 
opposing  theologians,  from  the  earliest  times  to  the 
present,  I  gather  that  the  Devil  is  considered  to  be 
the  moving  spirit  of  the  heterodox;  all  those  who 
believe  the  priest  then  speaking  and  acting,  are  the 
children  of  God ;  all  who  do  not,  are  children  of  the 
Devil:  e.g.,  those  who  believed  Calvin  and  Luther 
thought  that  the  papists  were  children  of  Satan,  while 


45] 

Devil]  the  last  returned  the  compliment ;  both  could  not  be 
right.  In  the  Bible,  Satan,  when  spoken  of,  is  called 
the  adversary  ;  and  all  the  names  given  to  him 
demonstrate  that  he  was  considered  to  be  the  moving 
spirit  of  those  who  obstinately  refused  to  give  cre- 
dence to  priests  and  prophets.  Of  course,  when  a 
people  believe  that  there  is  no  salvation  for  those  of 
an  opposite  creed  to  themselves,  such  unbelievers 
will  naturally  be  called  children  of  the  lost  one.  But 
a  man  is  not  always  what  he  is  called. 

As  to  the  very  existence  of  such  a  being,  and 
whether  he  has  horns  and  hoofs,  &c.,  &c.,*'®  there  is 
room  for  much  doubt.  If  the  Almighty  be  omni- 
present, and  omnipotent,  it  is  difficult  to  comprehend 
how  any  separate  being,  opposed  to  omnipotence,  can 
find  a  part  to  exist  in  ;  much  more  difficult  is  it  to 
believe  that  the  Almighty  and  the  Devil  can  chat 
familiarly  together,  as  they  are  represented  to  do  in 
the  book  of  Job,  chapters  i.  and  ii.,  and  1  Kings  xxii. 
21-22. 

How  much  the  ipsissima  verba  of  Scripture  are  to 

^  There  is  a  pleasant  stoiy  toUl  of  a  practical  joke  plnjccl  upon  tlie  learned 
Cnvier,  which  is  illustrative  at  once  of  the  abstuility  of  the  meilieval  conceptions  of 
the  Devil,  and  the  contempt  with  which  a  philosopher  regards  them.  The  account 
runs  thus  :  Some  earnest  Koman  Catholic,  anxious  to  withdraw  the  great  naturalist 
from  evil  pursuits,  viz.,  the  study  of  all  the  works  of  i>od,  which  the  Church 
cousidei-s  as  certain  to  lead  to  everlasting  perdition,  attempted  to  fiiphten  the 
bold  enquirer  by  personating  the  Devil,  and  in  his  guise  summoning  the  infidel 
to  his  court,  very  naturally  concluding  that  the  apparition  would  diive  the  victim 
to  such  sacerdotal  relief  as  "  masses,"  itc,  could  afford.  A  dim  twilight  enabled 
Cuvier  to  see  something  in  his  room,  and  the  philosopher  asked  "  Who  are  you?'' 
The  reply  was  "I  am  the  Devil,'  iSrc. ;  but  the  naturalist  soon  noticed  the  horns 
worn  on  the  head,  and  the  hoofs  on  the  feet  of  the  joker,  and  all  the  remark 
he  made  was  "Horns  and  hoofs  —  horns  and  hoofs  —  must  bo  gramiuivorons. 
I  dont  core  for  yon,"  and  turned  round  to  go  to  sleep  again.  (SV  iioii  i  vciu 
i  hen  trovato.  '1  he  story  should  serve  as  a  bint  to  those  priests  who  delight 
to  paint  the  Devil,  that  it  would  be  safer  to  use  St.  Paul  b  simile,  and  depict 
him  OS  a  lion,  than  to  figure  him  as  a  giass-eatiug  creature,  to  whom  flosli  moat 
is  not  n  luxury. 


452 

Devil]  be  relied  on  \vlien  taken  literally,  we  may  see  by  a 
comparison  of  2  Sam.  xxiv.  1,  ^vitli  1  Chron.  xxi.  1, 
where  the  Lord  and  Satan  are  spoken  of  as  if  they 
were  the  same  individuals. 

When  we  attempt  to  trace  the  belief  in  the 
Devil,  we  find  it  apparently  coexistent  v\'ith  man. 
Nothing  can  be  more  natural  than  for  the  savage 
to  consider  that  there  is  a  good  power,  which  gives 
him  health,  strength,  plenty,  Avarmth  and  luxury-- 
and  that  there  is  a  bad  one,  who  sends  darkness, 
storms,  famine,  cold  and  desolation.  Such  ideas 
are  found  wherever  our  missionaries  have  learned  to 
understand  the  language  of  aborigines.  As  a  natural 
result,  the  leaders  of  thought  amongst  them  teach 
their  votaries  to  deprecate  the  wrath  of  the  bad, 
and  to  propitiate  the  good  deity.  This  has  been 
the  basis  of  all  systems  of  religion.  In  the  Hebrew 
we  find  Eloliim  and  Satan,  Jehovah  and  Azazel  as 
mutually  opposed :  in  the  Persian,  Oromasdes  and 
Ahriman  ;  in  the  EgjqDtian,  Osiris  and  Typhon  are 
the  antagonists.  We  have  the  same  conception 
amongst  ourselves  :  we  believe  that  there  are  two 
opposing  powers,  who  contend  against  each  other,  in 
air,  on  land,  and  within  us  all.  We  people  the 
unknown  immensity  with  innumerable  beings,  who 
sit  or  act  on  adverse  sides,  like  whigs  and  tories, 
radicals  and  conservatives,  and  style  the  Devil  the 
leader  of  the  opposition.  Sometimes  we  believe 
that  he  positively  becomes  the  prime  minister  —  the 
head  of  the  strongest  party.  It  is  doubtful,  hoAV- 
ever,  whether  Ave  understand  the  subject  any  better 
than  did  the  ancient  Etruscans,  from  AAdiom  most 
of  the  medieval  conceptions  of  Satan  are  draAvu. 
The    mind    of   the    thoughtful    philosopher   is    some- 


453 

Devil]  times  agitated  by  the  consideration  that  it  is  down- 
right blasphemy  to  entertain  the  idea  of  the  existence 
in  the  universe  of  any  other  power  than  that  of  the 
Ahnighty  —  for  it  is  a  contradiction  in  terms  to  say 
that  He  is  Omnipotent  and  Omnipresent,  and  yet 
that  He  is  habitually  tlnvarted,  and  His  acts  con- 
trolled, by  some  adverse  jiOAver.  Yet  as  the  observer 
sees  in  the  Devil  one  of  the  most  useful  means 
whereby  human  beings  can  be  terrified  into  doing 
good,  and  avoiding  wrong,  robbery,  and  rapine,  and 
the  most  potent  weapon  in  the  hieratic  armoury 
whereby  a  sinner  may  be  dragooned  into  heaven,'^'  he 
is  unwilling  to  urge  his  philosophic  doubts  too  far. 

DiBLATH,  ^i?1  (Ezekiel  vi.  14).  We  have  already  seen  a 
variant  of  this  word  in  Beth-Diblatpiaim.  The 
original  idea  conveyed  by  the  root  hll,  dhl,  is  "  to 
"press  or  squeeze,"  "anything  pressed  or  heaped 
up;"  hence  one  form  ''?'!?,  dehd,  came  to  signify 
sexual  congress — and  '^7?"i',  dehdah,  "a  cake  of  figs." 
These,  being  round  then,  as  they  are  now,  gave  an 
extension  of  meaning,  and  i^???,  dihlah,  became  "  a 
circle."     When  a  word  had  so  many  and  such  signi- 

''S  The  expressions  in  the  text  will  not  be  considered  too  strong  by  any  one  ■who 
is  acqnninted  with  the  plan  adopted  by  the  Papal  hievavcliy  to  influence  the  niiuda 
of  their  votaries.  Though  not  very  conversant  with  llie  devotional  works  used  by 
the  Ifiity  nmougst  the  Eoman  Catholics,  I  am  tolerably  familiar  with  the  piclorial 
designs  by  means  of  which  the  weak  minded  are  terrified.  In  our  own  country,  I 
have  seen  gaudily  painted  piciurcs  exposed  for  sale,  in  poor  districts  where  iioman 
Catholics  abound,  wherein  are  represented  the  death-beds  of  saints  and  sinners ; 
by  the  former  stand  a  priest  and  an  attendance  of  angelic  beings ;  by  the  latter 
stand  a  host  of  demons,  who  are  depicted  with  f;rotesqne  ferocity.  When  once  the 
worshipper's  mind  becomes  imbued  with  the  (error  of  these  objects,  he  is  driven  by 
his  fear  to  seek  for  priestly  aid.  There  is  scarcely  a  medieval  history  in  which  we 
do  not  see  some  lawless  king  or  turbnleut  noble  driven  in  his  old  age  into  the  arms 
of  the  church,  by  the  terrors  of  the  devil  which  he  was  saturated  with  iu  youih. 
We  have  indeed  heaid  many  divines  of  our  own  church  express  the  opinion  thai 
men  were  diiveu  to  do  good,  and  kept  Irom  gi-i.;vous  sin,  to  a  far  grea'.er  extent  by 
the  fear  of  the  Devil  than  by  the  love  of  God ;  and  there  is  strong  reason  to  believe 
that  their  idea  i.s  correct. 


454 

Diblath]  fications,  there  is  reason  to  believe  that  it  was 
intentionally  adopted  by  the  ancient  priesthood,  for 
a  cake  of  figs  might  be  typical  of  the  sun  and  moon, 
of  both,  or  of  amorous  embracements. 

DiBLAiM,  2')?^  (Rosea  i.  3),  dual  of  ^^'^,  and  signifies 
"  double  copulation."  This  name  was  possessed  by 
the  mother  of  Gonaer  (see  Hosea  i.  3).  In  verse  2 
the  prophet  is  told  to  take  a  wife  of  whoredoms, 
D^:i3I  r]li'i<^  eshetii-zenunim,  and  children  of  whore- 
doms, that  he  may  be  a  sign  to  the  children  of 
Judah. 

Whilst  sitting  as  a  listener  in  church,  I  have 
been  repeatedly  struck  with  the  profound  credence 
which  is  given  to  ancient  men,  when  they  assert 
that  the  Lord  speaks  by  them  ;  although  to  modern 
men  is  accorded  a  totally  difterent  reception.  We 
are  told,  from  many  a  pious  preacher  of  to-day,  that 
the  sins  of  Britain  have  called  down  from  heaven  the 
murrain  upon  our  cattle  and  the  cholera  on  ourselves; 
or,  in  Scriptural  language,  that  our  cities  are  defiled 
with  sins,  and  our  villages  steeped  in  wickedness,  just 
as  was  Judffia  and  Jerusalem  in  Hosea's  time.  But 
could  we  tolerate  that  any  one  of  our  shining  lights 
of  the  pulpit  should  adopt — as  the  means  of  con- 
vincing us  of  our  great  iniquities — the  plan  of  taking 
a  harlot  to  his  bosom,  and  holding  a  feast  at  the 
baptism  of  his  bastards  ?  If  he  announced  that  a 
message  from  God  had  told  him  to  do  so,  none  would 
allow  the  plea,  and  it  would  be  a  question  Avhether 
the  guol  or  the  lunatic  asylum  was  the  most  fitting 
place  for  liim.  Had  we  lived  in  the  time  of  Hosea, 
with  our  present  lights,  we  should  probably  have 
thought  the  same ;  and,  this  being  so,  I  think  we  are 
bound  to  believe  that  many  an   ancient  '"'  Thus  saith 


455 

Diblaim]  the  Lord  "  onglit  to  be  read  as,  "  Thus  saith  a 
man  who  is  a  lunatic,"  or  "who  is  a  criminal,  hiding 
his  innate  imnioralitj'  under  the  guise  of  a  cantiug 
hypocrisy."  There  is  more  of  blasphemy  in  believing 
such  an  one  than  in  denouncing  him. 

DiBON,  P'!'  (Numbers  xxi.  30),  "  River  place"  (Fiirst). 

DiBEi,  or  Divm,  ^'?^!'  (Leviticus  xxiv.  11),  "  Jah  arranges  ;  " 
from  "•?■?,  dahar,  and  ^\,  jah,  the  n  being  elided. 

DiKLAH,  l^'?!?!'  (Gen.  x.  27),  "  The  place  of  palms." 

DiLEAN,  li'r''!'  (Joshua  xv.  38),  said  to  be  ''  a  cucumber 
field"!  it  really  signifies  "On  is  thick,"  or  "On 
thrusting  out  the  tongue;"  from  ^Hj  dalah,  and  \\i, 
on,  "to  be  thick,"  or  'to  thrust  out  the  tongue." 
There  are  in  Payne  Knight's  work  copies  of  two  coins, 
in  which  a  male  God  is  represented  with  the  tongue 
thrust  out.  There  is  therefore  no  doubt,  as  coins 
were  at  first  embodiments  of  religious  faith,  that  the 
reading  given  above  is  consonant  with  classical  know- 
ledge. Of  the  significance  of  the  emblem  it  is 
unnecessary  to  speak. 

The  name  was  given  to  a  town  in  Judah. 

DiMASHK,  Assyrian,  Name  of  Damascus,  whose  king,  temp. 
Sennacherib,  was  Mariah.  (Compare  with  Mor-iah 
and  Mar-ia.) 

Dbii-shemsi,  Assyrian,  "The  Sleep  of  the  Sun,"  "the 
west;  "  also  Shalam,  Shemsi,  "Peace  of  the  Sun." 

DiMNAH,  !^,^9?  (Joshua  xxi.  35),  "  A  dunghill  "  (Geseuius), 
"river,  place"  (Fiirst). 

Ddion,  li'^'T  (Isaiah  xv.  9),  "  Ptiver,  place  "  (Fiirst).  Pro- 
bably "  the  semen,  or  viscous  discharge,  of  On." 

DiMoxAH,  ^,3"'^?'  (Joshua  xv.  22).  It  is  probable  that  both 
this  word  and  the  preceding  are  the  progenitors  of 
the  name  "  Demons,"  the  first  being  equivalent  to 
"  incubus,"  the  second  to  "  succubus." 


456 

Dinah,  '^T'^  (Gen.  xxx.  21),  "Judged  "  (Geseu.)j  "fivenged" 
Fiirst).  A  name  which  leads  us  to  infer  that  it 
was  given  by  the  historian  after  her  adventure  with 
Shechem. 

DiNHABAH,  J^^^P?  (Gen.  xxxvi.  32),  "  A  lurking  place  for 
robbers  "  (Gesenius),  "  a  little  place  "  (Fiirst). 

Dionysus,  was  an  ancient  God,  often  identified  with  Bacchus. 
He  was  stated  to  be  the  same  as  Aides,  or  Aidoneus, 
Helios,  Jao,  Pluto,  and  Osiris.  In  the  eighth  volume 
of  Transactions  of  tlie  Royal  Society  of  Literature, 
p.  296,  Mr.  Talbot  has  endeavoured,  and  I  think 
successfully,  to  prove  that  the  name  is  of  Assyrian 
origin,  the  formula  for  it  being  Dian-nisi,  or  Dayan- 
nisi,  words  signifying  "Judge  of  men,"  the  Dian,  or 
Dayan,  being  equivalent  to  the  Hebrew  Dan ;  and  he 
quotes  a  line  from  the  Michaux  inscription,  running 
thus,  "  Shemesh  dayan  rabu  shamie  u  irtsit,"  l.  e., 
"The  Sun,  the  Great  Judge  of  heaven  and  earth." 
He  goes  on  to  say  that  one  of  the  most  curious 
traditions  respecting  Dionysus  was,  that  he  some- 
times assumed  the  shape  of  a  bull,  with  a  human 
countenance,  and  was  then  called  Hebon.  By  a  very 
ingenious  argument,  Mr.  Talbot  also  shows  that  the 
Greek  Rhadamanthus,  Judge  of  Hades,  was  a  God  of 
Egyptian  origin,  his  name  in  that  language  sounding 
as  Rad-amenti,  and  signifying  "  Judge  of  the  dark- 
ness." He  also  adduces  an  Assj'rian  inscription, 
where  the  Sun  has  the  following  title  :  "  The  Sun, 
judge  of  men  {dian-nisi) ,  whose  flail,  Zalul  (flagel- 
lum),  is  good.  This  flail,  or  whip,  was  one  of  the 
emblems  of  Osiris  Nebuchadnezzar  built  a  temple 
to  Dionysus  in  Babylon.  He  was  often  called  Ea/3oi." 
DiSHON,  V'^"^  (Gen.  xxxvi.  31),  l^';",  dashen,  signifies  "to 
be  fat,  juicy,  fall  of   marrow,   strong,   large,   power- 


457 

Dishon]  ful."  l^'"'?,  dislion,  signifies  "  a  mouiitnin  goat," 
or  "antelope."  Now  the  antelope,  like  the  ram,  was 
a  sacred,  or  mystical  animal ;  he  was  carried  in  the 
arms  of  the  priests  in  Assyria  and  Babylonia.  See 
Plate  II.,  Figs.  1,  4.  For  a  long  period  I  could  find 
no  clue  by  which  to  explain  the  meaning  of  the 
symbol.  The  word  in  question  appears  to  afford  it ; 
for  by  a  sort  of  pun,  apparently  very  common  amongst 
the  ancient  hierarchy,  the  same  word  may  express 
the  animal,  or  the  fact  that  a  certain  organ  is  fat, 
thick,  or  strong.  Double  entendres  arc  not  exclusively 
of  modern  origin,  and  they  have  descended  from  the 
priests  to  the  people. 

DiZAHAB,  ^rj^"?,  (Dent.  i.  1.)  "A  place  abounding  with 
gold"  (Gesenius). 

Dreams.  The  subject  of  dreams  is  one  which  is  full  of 
interest  to  tlie  philosophic  student.  The  educated 
man  and  the  mental  philosopher  recognise  in  them 
nothing  more  than  the  workings  of  a  tired  or  dis- 
eased brain,  which  reproduces  grotesquely  the  ideas 
formed  during  waking  hours  under  the  domina- 
tion of  the  will.  All  ahke  refuse  to  see  in  dreams 
any  direct  communication  with  the  divine  mind,  and 
reject  the  idea  that  God  speaks  thus  to  man  in  modern 
times.  Yet  though  this  is  the  general  feeling,  I 
have  known  a  pious  Christian  gentleman  so  influenced 
by  his  sleeping  thoughts,  as  to  mould  his  waking 
opinions  upon  them,  and  to  refuse,  under  the  influ- 
ence of  dreams,  to  do  what  his  judgment,  and  that  of 
others  under  whose  advice  he  had  begun  to  act, 
dictated  as  a  proper  course.  But  the  philosophic 
Englishman  is  very  diflfereut  from  the  child-like 
Oriental,  whose  uncultivated  mind  swallows  every- 
thing which  is  presented  to  it  in  the  way  of  rehgiou, 


458 

Dreams]  and  refuses  to  reject,  or  even  to  moclif}^  the  belief 
which  is  first  instilled  into  his  soul.  To  him  a  dream 
is  something  very  mysterious ;  and  its  explanation 
must  be  sought  from  those  who  profess  to  be  learned 
in  such  matters,  viz.,  priests,  prophets,  diviners, 
soothsayers,  and  the  like.  They,  not  laiowing,  nor 
perhaps  caring  to  learn,  much  respecting  psychology, 
readily  attribute  the  visions  of  the  night  to  celestial 
agency,  and  declare  that  dreams  are  as  completely 
the  means  of  communication  with  the  God  whom 
they  worship,  as  the  utterances  of  a  madman  were 
considered  in  Asia,  those  of  a  shrewd  pythoness  in 
Ancient  Greece,  or  those  of  an  insane  dervish  in 
Modern  Turkey. 

Yv-'e  see  abundant  evidence  of  the  importance 
attached  to  dreams  in  the  Old  Testament.  In 
Gen.  XX.  3,  Elohim  speaks  to  Abimelech  Avhen  the 
latter  is  asleep.  Jacob  and  Laban  have  each  commu- 
nications from  God  in  a  dream.  Gen.  xxxi.  11-24. 
The  dreams  of  Joseph,  of  Pharaoh,  his  butler  and 
his  baker  are  well  known.  Moses  was  so  strongly 
imbued  with  the  celestial  origin  of  dreams,  that  we  find 
him  reporting  the  following  as  the  words  of  Jehovah — 
"  If  there  be  a  prophet  amongst  you,  I  the  Lord 
will  make  myself  known  unto  him  in  a  vision,  and 
will  speak  unto  him  in  a  dream"  (Num.  xii.  6).  A 
similar  idea  is  expressed  by  Job  (xxxiii.  14-16),  "For 
God  speaketh  once,  yea  twice,  yet  man  pcrceiveth  it 
not.  In  a  dream,  in  a  vision  of  the  night,  when  deep 
sleep  falleth  upon  men,  in  slumberings  upon  the  bed, 
then  He  openeth  the  ears  of  men,  and  sealeth  their 
instruction."  We  have  some  indications  of  the  use 
made  of  dreams  in  Jeremiah  xxiii.  25,  "  I  have 
heard  what  the  prophets  said,   that   prophesy   lies  in 


459 

Deeams]  my  name,  saying,  I  have  dreamed,  I  have  dreamed. 
How  long  shall  this  be  in  the  hearts  of  the  prophets 

which  ihink  to  cause  my  people  to  forget  my 

name  by  their  dreams  Avhich  they  tell  every  man  to 
his  neighbour  ?  .  .  .  .  The  prophet  that  hath  a  dream, 
let  him  tell  a  dream,"  &c.  Every  reader  of  Daniel  is 
familiar  with  the  respect  in  which  dreams  w-ere  held  in 
Babylon  ;  whilst  we  find,  from  Matthew's  gospel,  that 
dreams  continued  to  be  held  in  estimation  up  to  the 
time  of  our  Saviour,  both  amongst  the  Jews  and 
Romans  (Matt,  xxvii.  19).  Though  Solomon  had  a 
memorable  dream  (1  Kings  iii.  5),  we  nevertheless 
find  him  estimating  them  as  ordinary  occurrences 
(Ecclesiastes  v.  3). 

Throughout  the  whole  Bible  we  find  no  plan 
described  by  wliich  the  real  value  of  a  dream  could  be 
discovered,  but  we  do  find  that  dreamers  are  repeatedly 
associated  with  diviners,  enchanters  and  sorcerers. 

For  those  men  who  pretended  to  be  diviners,  no 
machinery  could  be  found  more  valuable  than  dreams 
to  effect  their  purpose.  By  this  means,  the  shrewd 
man  was  able  to  gain  time  for  reflection.  Throughout 
the  quiet  hours  of  night  he  could  ponder  over  the 
questions  which  Lad  been  submitted  to  his  notice 
during  the  day.  If  the  matter  admitted  of  an 
easy  solution,  and  one  the  truth  of  which  circum- 
stances were  not  likely  to  oppose,  he,  the  diviner, 
could  readily  feign  to  have  had  a  dream,  in  which  the 
answer  to  the  proposed  question  had  been  revealed  ; 
but  if  the  matter  was  one  of  which  the  most  astute  of 
fortune-tellers  must  have  felt  considerable  doubt, — 
for  example,  whether  a  Saul,  who  had  never  shown 
himself  a  particularly  skilful  general,  after  the  defec- 
tion of   his    lieutenant  David    to    the    opposite  side, 


460 

Dreams]  would  be  able  to  conquer  the  Philistines  in  the 
coming  strife, —  the  diviner  very  judiciously  decided 
not  to  dream  at  all ;  so  that  even  a  king  might 
complain  that  he  could  get  no  answer  from  priest, 
prophet,  or  dreamer  (1  Sam.  xxviii.  15),  i.  e.,  from 
those  who  claimed  to  be  inspired  by  day,  or  those 
who  averred  that  their  inspiration  came  on  by  night. 

In  considering  the  subject  of  dreams  from  a 
religious  point  of  view,  we  must  look  upon  them 
as  being  of  either  divine  or  human  origin  ;  if  we 
regard  them  as  the  first,  we  are  driven  by  logic  to 
allow  that  God  has  spoken  equally  to  all  nations,  to 
kings,  priests,  and  diviners  who  are  "heathen,"  as  to 
those  who  are  orthodox,  and  by  thus  treating  all  alike 
He  has  demonstrated  His  friendliness  alike  to  all 
mankind,  which  He  has  "  made  of  one  blood"  (Acts 
xvii.  26).  If,  on  the  contrary,  we  adjudge  that  dreams 
are  of  human  origin,  it  is  impossible  to  accord  to  the 
dreamers  the  authority  which  they  claim,  and  when 
we  read  "  Thus  saitli  the  Lord,"  we  must  understand 
the  words  to  mean  "  Thus  saith  the  visionary."  If, 
desiring  to  steer  clear  from  both  these  horns  of  the 
dilemma,  we  assert  that  some  dreams  are  real  com- 
munications from  the  Almighty,  and  others  not,  we 
only  get  into  another  difficulty,  namely,  the  means  by 
which  the  two  are  to  be  discriminated,  nay,  even  how 
we  can  ascertain  with  certainty  that  the  diviner  has 
dreamed  at  all.  If  we  allow  the  claim  of  Moses,  and 
believe  that  he  received  direct  communications  from 
the  Almighty  by  day,  whenever  any  new  difficulty 
required  to  be  adjusted  ;  how  can  we  refuse  the  claim 
of  the  Arab  lawgiver  Mahomet,  who  claimed  to  have 
intercourse  with  Allah  during  the  darkness  of  night, 
in  visions  on  his  bed  ?     Some  there  are   who   would 


461 

Dreamsj  make  the  fulfilment  of  the  prophecy  the  test  of  the 
divinity  of  his  message  ;  but  from  this  even  we  are 
precluded  by  the  dictum  in  Dcut.  xiii.  1-5  :  "  If  there 
arise  among  you  a  prophet,  or  a  dreamer  of  dreams, 
and  giveth  thee  a  sign  or  a  wonder,  and  the  sign  or 
the  wonder  whereof  he  spake  of  thee  come  to  pass," 
&c.,  he  shall  not  be  believed  if  he  be  not  thoroughly 
orthodox.  If  we  take  orthodoxy  as  the  standard  by 
which  to  judge  of  the  sacred  nature  of  the  message 
divulged  in  a  dream,  it  is  clear  that  what  was  a  divine 
dream  in  Samaria  v:ould  be  considered  a  human  one 
in  Jerusalem,  and  vice  versa.  This  again  raises  the 
question  as  to  who  has  the  power  of  deciding  as  to 
what  orthodoxy  is.  By  no  possible  definition  of  the 
word  can  we  consider  that  our  Saviour  was  orthodox 
during  His  lifetime  ;  it  is  impossible  that  any  one  who 
promulgates  a  new  religion  or  ritual  can  be  otherwise 
than  "  heterodox"  in  the  estimation  of  the  believers 
in  the  old.  "  The  great  reformers,"  as  they  are  called, 
were  heterodox  in  their  day.  Yet  although  we 
believe  in  their  worth  and  commend  their  doctrine, 
which  being  established  amongst  ourselves  is  held  to 
be  orthodox,  there  are  nevertheless  others  in  Christian 
Europe  who  regard  them  as  dreadful  heretics,  incar- 
nations indeed  of  the  Devil. 

If,  in  default  of  all  logical  methods  of  distin 
guishing  between  dreams  of  divine  and  human 
origin,  we  content  ourselves  with  the  belief  that  all 
those  which  are  admitted  into  our  sacred  writings  are 
true,  we  must  allow  those  who  profess  a  religion 
other  than  our  own  to  use  the  same  plea.  If  we 
once  permit  ourselves  to  argue  that  '  such  a  doctrine 
is  true  because  I  believe  it,'  we  must  in  fairness  allow 
the  same  argument  to  be  used  by  another ;  and  thus 


462 

DeeamsI  we  are  compelled,  by  oiir  own  logic,  to  admit  that 
the  dreams  of  Grecian  and  Eoman  soothsayers  are  of 
equal  value  with  those  of  the  Jewish  diviners ;  or,  by 
refusing  to  admit  this,  we  must  put  everything,  as 
did  the  Mahometans  and  the  Christians,  to  the 
arbitrament  of  the  sword,  and  consider  that  those 
visionaries  whom  the  Almighty  loves  the  most  must 
win  the  day ;  a  conclusion  which  asserts  that  brute 
force  is  better  than  intelligence,  and  that  the  religion 
of  Mahomet  is  superior  to  that  of  the  Saviour. 

Now  Avlien  a  sensible  priesthood,  trammelled  by 
these  difficulties,  finds  itself  unable  to  contend  with 
the  intelligence  of  the  present  day,  it  is  a  grave 
matter  for  their  consideration  whether  it  is  not 
advisable  to  abandon  all  the  weak  points  of  doctrine, 
and  strengthen  the  main  bulwarks  of  Christianity. 
"  The  reformers  "  did  not  scruple  in  their  days  to 
expunge  from  the  canon  of  scripture  fifteen  books,  out 
of  eighty-one ;  and  Luther  even  went  so  far  as  to 
exclude  the  epistle  of  Saint  James,  because  it  opposed 
his  doctrine  of  faith  without  works,  calling  it  a  truly 
straw  epistle,  since  it  does  not  contain  any  evangeli- 
calism. I  consider  that  we  of  to-day  have  power 
equal  to  that  of  the  reformers,  if  we  choose  to  exercise 
it.  How  any  one  can  reject  the  story  of  Susannah 
and  the  three  elders  as  apocryphal,  and  yet  retain  the 
words  of  Hosea  as  inspired,  is  to  many  moderns 
incomprehensible. 

We  have  introduced  dreams  in  this  place,  simply 
because  it  was  in  conformity  with  them  that  some 
cognomens  were  given ;  see,  for  example  the  account 
given  in  Luke  i.  11,  22,  C3,  where  that  which  we 
must  presume  to  have  been  a  dream  is  described  as  a 
vision  ;  and  again,  consult  Matthew  i.  20,  21,  where  it 


463 

Deeams]  appears  that  the  name  of  Jesus  was  prescribed  to 
Joseph  in  a  dream  ;  see  also  ch.  ii.  13. 

DoD,  in  is  a  word  which  signifies  "  sexual  love,"  =  e^wj ; 
a  fit  offering  to  make  to  the  lovely  alma-mater. 
Hence  Dod,  Dodd,  Dodson,  Dodgson,  Doddridge, 
Ashdod,  Eldad,  Medad,  &c. 

DoDAi,  ^7"'''^  (1  Chro.  xxvii.  4),  signifies  "loving,  amatory;" 
also  a  certain  root,  mandragora,'"  which  was  supposed 
to  have  influence  in  sexual  matters  (Gesenius).  Now 
tiiis  word  is  precisely  the  same  as  '''"l"?,  David,  except 
that  in  this  the  yod  i  comes  before,  instead  of  after, 
the  final  daleth  i,  or  d.  A  change  so  simple  could 
readily  be  made  by  a  scribe,  and  thus  a  name,  origi- 
nally '  tlte  mandrake,''  would  become  '  beloved.' 

Dodo,  ''ii  ("2  Sam.  xxiii.  9),  and  Dido,  are  both  variants  of 
the  word  ''T"'"^.  In  passing,  I  must  notice  that  Dudai, 
or  ''I'l'^,  signifies  "a  basket,"  as  well  as  "  mandra- 
gora;"  and  it  is  possible  that  from  such  a  pun  arose 
the  practice  of  the  priests  carrying  a  basket,  when 
worshipping  at  the  shrine  of  Ishtar. 

DoEG,  J'^'"^  (1  Sam.  xxi.  7)-  This  cognomen  signifies  simply 
"The  fish;"  which  was  a  sacred  symbol,  in  eon- 
sequence  of  the  extraordinary  quantity  of  milt  or  roe 
which  each  one  contains  at  breeding  times,  thus  being 
an  emblem  of  fecundity. 

DoPt,  ii  (Jos.  xvii.  11),  "An  age,"  "generation,"  "habi- 
tation ;  "  also  "  to  go  in  a  circle,"  —  the  sun  ?  Assy- 
rian, Dar,  "  a  habitation."  Compare  En-c/or,  Dorcas, 
Dorah,  Doran,  Dor'mg,  Dorrington,  &c. 

DoTHAN,  IC"^  (Gen.  xxxvii.  17),  "The  two  wells,  or  doulde 
fountain"  ? 

Do^-E  (see  page  110)  ;  a  possible  etymon  for   our  English 

70  For  an  account  of  this  plant  see  Iutto's  Cycloj}mlia  of  BMical  Literature. 
s.  V.  DUDAd,  anil  Soiif/  of  Songs,  by  Dr.  Ginsburg,  p.  183,  Note. 


464 

DoyeJ  word  is  nn,  dur,  wliicli  signifies  "to  pine  away," 
"  to  languish." 

Dud,  n-n,  signifies  "to  love  erotically,"  "a  beloved  one," 
"a  friend."  Pointed  as  '^)^,,  it  reads  "  David,"  and 
signifies  'beloved,'  in  an  amatory  way  ;  every  mean- 
ing, indeed,  given  to  n-n,  in  the  lexicons,  seems  to 
have  reference  to  love  matters.  (Compare  Dudley, 
Dz/fZding,  .Duc^dingstone,  D^Json.) 

DuDAi,  '''^■^^,  "love  apples."  Dudaim,  mandrakes,  used 
for  aphrodisiac  purposes. 

DuMAH,  f^?"!"^  (Gen.  xxv.  14),  "  The  silent  one."  It  may 
be  from  ^"H,  '  likeness.' 

DuKA,  ^:}^^  (Daniel  iii.  1).  Dur,  in,  signifies  "to  go  in 
a  circle,"  "a  circle,"  "a  ball,"  "a  burning  pile,  or 
round  heap  of  wood."  In  the  Cuneiform,  it  is  read 
as  Duni. 

E.  There  is  no  Hebrew  letter  which  corresponds  to  the 
second  vowel  of  our  own  language,  Those  Jewish 
and  other  names,  which  in  our  Bibles  are  found  to 
commence  with  E,  begin  in  the  Hebrew  with  Aleph, 
or  Ayin,  which  are  marlced  with  certain  vowel-points 
that  give  them  the  sound  of  the  French  e,  equivalent 
to  our  ai,  of  which  Elohim  is  an  example,  wherein 
the  E  has  the  sound  of  a  in  "  ale  ,•  "  it  has  also  the 
ordinary  sound  of  our  own  e  as  in  "ell."  The  e  is 
also  introduced  into  the  English  form  of  Jewish 
names,  when  the  initial  letter  in  the  Hebrew  has 
sWva,  (:)  under  it,  and  is  immediately  followed  by 
another  consonant,  in  which  case  e  is  pronounced  as 
faintly  as  possibly. 
Eagle,  Tf?.,  neslicr.  This  bird  has  always  been  a  sacred 
emblem,  and  an  attendant  upon  the  Great  God,  as 
being  the  largest  known  bird,  and  one  which  takes  the 


465 

EagleJ  highest  flight  into  the  air.  Its  sight  too  is  us  keen 
as  its  flight  is  powerful,  and  it  thus  becomes  a  symbol 
of  the  all-seeing  Creator.  (Compare  Nisroch,  Mac- 
neish,  Neish,  Nash,  &c.) 

There  is,  in  Deuteronomy  xxxii.  11,  a  very 
curious  mistake  respecting  the  habits  of  this  bird, 
and  one  for  which  it  is  difficult  to  find  any  explana- 
tion, viz.  "  As  an  eagle  stirrctli  up  her  nest, 
fluttcreth  over  her  young,  takcth  them,  bearcth  them 
on  her  wings,  so  the  Lord  did  lead  him,"  &c. 
Now  the  closest  observers  of  the  eagle  tell  us,  that 
she  not  only  does  not  stir  up  her  nest,  but  that  she 
makes  a  new  one  every  year  on  the  top  of  the  old  one, 
and  neither  she  nor  any  other  known  bird  bears  its 
young  upon  its  wings. 

Earth,  V^^',  aretz ;  yr;,  gee,  in  Greek ;  terra  in  Latin. 
The  earth  has  played  a  very  important  j^art  in  all  the 
ancient  theologies  which  we  know.  All  the  great 
gods  are  said  to  have  descended  from  the  marriage 
of  heaven  and  earth  ;  sometimes  they  are  also  said 
to  have  "time"  for  a  grandfather,  and  for  their 
destroyer.  In  other  words,  the  idea  of  there  being 
a  god  at  all  is  the  result  of  human  considerations 
about  heavenly  things,  Avhich  time  brings  to  per- 
fection, but  again  swallows  up.  Just  as  Sennacherib 
inquired.  Where  are  the  gods  of  Hamath  and  of 
Arpad  ?  so  we  may  ask.  Where  are  the  gods  of  Gre^e, 
Phoenicia,  and  Egypt  ?     Time  has  destroyed  them. 

The  supposition,  that  the  earth  is  the  universal 
mother,  is  a  very  natural  deduction  for  a  semi- 
civilised  man  to  form.  He  sees  how  all  things 
spring  from  the  soil ;  how  all  animals  are  refreshed 
and  strengthened  by  resting  on  the  ground  ;  he  sees 
that    all    creatures   take    their    sustenance    from    the 

G  o 


466 

Earth]  products  of  the  soil ;  and  wlieu  he  contemplates  the 
process  of  feeding,  he  sees  that  every  portion  of  the 
human  body  has  at  one  time  been  a  portion  of  the 
ground  on  which  he  treads ;  still  farther,  he  sees 
that  all  things  become  converted  into  earth  again. 
The  gigantic  tree,  when  dead,  is  decomposed  like  the 
humblest  leaf ;  whilst  man,  the  lord  of  creation,  is  no 
better  in  this  respect  than  the  vilest  worm  ;  "  dust  he 
is,  and  unto  dust  he  doth  return." 

When  once  this  sentiment  obtained,  it  was  very 
natural  that  every  thing  connected  with  the  pheno-_ 
mena  of  germination  should  be  noticed,  and  the 
observer  would  soon  recognise  the  influence  of  the 
sun  and  rain  upon  the  earth  ;  without  these,  vege- 
tation languishes  or  dies,  just  as  the  female  remains 
sterile  without  her  natural  consort.  It  was  easy, 
therefore,  to  compare  the  earth  to  a  fruitful  mother, 
and  the  heaven  to  a  fructifying  father. 

The  poetical  Greeks  embodied  these  consider- 
ations in  a  legend,  and  made  Demeter  the  mother 
of  all  below.  Of  the  Roman  idea,  Pliny  gives  us  a 
good  account  [Natural  History,  book  ii.  c.  63),  of 
which  the  following  is  the  opening  sentence  :  "  Next 
comes  the  earth,  on  which  alone,  of  all  parts  of 
nature,  we  have  bestowed  the  name  that  implies 
maternal  veneivation."  It  is  not,  however,  so  much 
with  these  that  we  have  to  deal,  as  with  the  ideas 
which  we  find  in  the  Hebrew  scriptures,  as  being 
held  by  those  whom  many  persons  at  the  present 
day  consider  as  divinely  inspired.  If  Ave  find  in 
the  Bible  the  same  doctrines  as  those  held  by  other 
nations,  we  must  accept  them  as  of  divine  origin, 
or  of  human  invention.  It  may  be  that  one  people 
has    borrowed    the    faith   and   copied   the   practice  of 


467 

Earth]  another,  or  that  both  have  been  taught  by  inspira- 
tion, or  simply  by  their  own  cogitations.  To  decide 
into  which  category  Ave  are  to  place  the  idea  that  the 
earth  is  our  mother,  we  must  ascertain  that  which 
our  sacred  scriptures  enunciate. 

We  find  the  maternal  idea  at  the  very  threshold 
of  the  Bible.  No  sooner  is  the  woman  cursed,  by 
having  an  accession  of  pain  on  the  occasion  of  par- 
turition, than  the  earth  is  associated  with  her,  and 
the  sentence  goes  forth  —  "Cursed  is  the  ground, 
.  .  .  thorns  and  thistles  shall  it  bring  forth  to  thee," 
Gen.  iii.  16,  17,  18  ;  or,  in  other  Avords,  there  shall 
be  an  infliction  of  misery  even  upon  the  soil,  which, 
instead  of  bringing  forth  trees  pleasant  to  the  sight 
and  good  for  food,  with  trees  of  knowledge  and  of 
life,  should  travail  with  briers  and  all  sorts  of 
prickly  bushes.  Adam,  himself,  is  also  informed 
that  he  was  taken  from  the  ground,  and  that  to  it 
he  should  return.  The  same  idea  is  expressed  with 
equal  strength  in  the  account  of  the  creation.  Gen. 
i.  11,  12  ;  "  Let  the  earth  hyimj  forth  grass,"  &c., 
"  and  the  earth  hrowjht  forth  grass  and  herbs,"  &c. ; 
and  again,  we  have  in  verse  24,  "let  the  earth 
brinci  forth  the  living  creature,  cattle,  and  creeping 
things,  and  beasts." 

We  next  find  the  earth  treated  as  an  individual : 
in  Gen.  ix.  13,  "It  shall  be  a  token  of  a  covenant 
between  Me  and  the  earth  ;  "  and  again,  in  Num- 
bers xvi.  32,  where  the  earth  is  said  to  have  opened 
her  mouth  and  swallowed  up  Korah  and  his  company. 
The  idea  in  question  is  very  clearly  enunciated  by 
David,  in  Psalm  exxxix.  15,  thus :  "  My  substance 
was  not  hid  from  thee  when  I  was  made  in  secret, 
and    curiouslv    wrought    in   the  lowest   parts    of   the 


468 

Eaeth]  earth."  (See  Isaiah  li.  1,  also  Job  i.  21,  and 
Eccles.  Y.  15,  with  Ginsburg's  remarks  chereon,  p. 
852.)  From  these  passages  it  is  evident  that  no 
difference  exists  between  the  Hebrew  and  the  Greek 
idea.  The  former  distinctly  avers  that  the  earth 
brought  forth  plants  and  animals  of  all  kinds,  at  the 
commandment  of  the  God  of  Heaven.  The  latter 
says  that  Demeter  is  the  earth  when  called  into 
activity  by  heaven ;  and  the  story  of  Prometheus, 
who  made  a  man  of  clay,  but  could  not  animate  it 
until  he  acquired  some  iire  from  on  high,  is  precisely 
a  counterpart  of  the  making  of  Adam  out  of  dust 
and  breathing  into  him  the  power  of  life.  In  both, 
there  is  a  recognition  that  the  earth  is  sterile  without 
the  influence  of  heaven  ;  but  whether  this  knowledge 
is  of  higher  origin  than  human  invention,  we  may 
leave  to  the  decision  of  men  who  are  more  acute  in 
recognising  the  marks  of  divine  interference  than  we 
feel  ourselves  to  be. 

Ebal,  or  AiBAL,  ^^'V.  (Gen.  xxxvi.  23),  also  read  as  Gaibal 
and  Hebal,  signiiies  "  a  bare  mountain,  or  rock." 

Ebed,  "^1}^  (Judges  ix.  26),  the  same  as  Abd,  "  A  servant." 

Ebed-melech,  V^.  "i^y  (Jerem,  xxxviii.  7),  "  The  king's 
slave." 

Eben,  15^',  signifies  "A  rock,  or  stone."  Amongst  the 
ancients  generally,  and  amongst  the  Hebrews  them- 
selves, an  upright  stone  indicated  the  Creator ;  as 
a  phallus  at  Cyprus,  the  celebrated  Paphian  Venus, 
was  a  conical  stone. 

Ebenezer,  IJ^C  I??  (1  Sam.  iv.  1),  "  Stone  of  strength." 

Eber,  ^?y  (Gen.  x.  14),  a  part  situated  on  the  other  side 
of  a  river,  sea,  or  desert,  "  to  pass  over."  It  is  also 
spelled  ^?y,  abar,  and  may  be  pronounced  in  strictness 
dvar,  and  be  the  origin  of  Havre.     Various  Abers  in 


469 

Eber]   Scotland,  Wales,   and  England,  and  our  word  over, 
.  are  all  but  identical  with  it. 

■|3X,  ahav,  also  signifies  '  to  be  strong,  firm,  pow- 
erful, vigorous,'  also  '  to  veil,'  '  to  cover,'  and  '  the  wing- 
er pinion  of  a  bird,'  according  to  the  vowel-points. 
Ahari,  in  the  Cuneiform,  signifies  "the  celestials." 

Ebiasaph,  '19^?^^'  (1  Chron.  vi.  23).     See  Abiasaph. 

Ebna,  Assyrian,  signifies  "created;"  Ahna  iieho  =  '  Nebo 
made  me ; '  Sliemschna  =  '  the  sun  made  me.' 
(Compare  Abi-ner.) 

Ebriu,  Assyrian,  signifies  "purified,"  also  "dividing  into 
parts,"  either  victims  or  the  heavens ;  and  thus 
"priests"  or  "astrologers,"  or  both. 

Ebronah,  rip?y  (Numb,  xxxiii.  34),  "A  place  by  the  coast." 

Eden,  HV  (Gen.  ii.  8),  "Delight,  softness,  pleasure,"  equiva- 
lent to  ^Sovrj.  (Compare  the  garden  of  the  Hesperides 
in  Greek  fable,  also  the  names  Aden,  Edensor,  and 
St.  Aidan,  one  of  the  Culdees.) 

Eder,  "^y.  (Josh.  XV.  21,  1  Chron.  xxiii.  23),  "He  arranges," 
or  "  the  disposer  of  events,"  also  "  a  flock." 

Edom,  i3'"''''>«  (Genesis  xxv.  30).  The  three  letters  mN  signify 
"to  stamp  firmly,"  "man,"  "  to  "be  red,"  or  "red," 
according  to  the  vowel  points.  There  is  something 
mystical  about  red  as  a  colour.  Red  powder  is  used 
to-day  in  Hindoo  worship.  For  the  priest  to  throw 
it  on  a  woman's  breast  is  equivalent  to  soliciting  to 
adultery.  Jaganath  is  painted  red  ;  Linganrs  are 
usually  so  coloured.  Scarlet  and  hyssop  were  burned 
with  the  sacred  red  heifer  (Numb.  xix.  26).  Earns' 
skins  for  the  temple  were  dyed  red  (Exod.  xxv.  5). 
Zechariah  speaks  of  red  horses  (chap.  i.  8)  ;  and 
in  Rev.  vi.  4,  and  xii.  3,  wc  read  of  a  red  horse  and 
a  red  dragon  :  and  in  chap.  xvii.  3,  the  woman  sits 
on  a  scarlet   coloured   beast,  and  is  herself  clothed 


470 

Edom]  in  tlie  same  hue.  In  the  Romish  church  the  preva- 
lent colours  for  sacred  dresses,  &c.,  are  purple  and 
scarlet ;  and  the  same  are  seen  in  our  Universities. 
There  is  still  faith  in  red  flannel ;  and  a  scarlet  dress 
is  very  attractive  to  those  of  the  opposite  sex  to  the 
wearer.  We  find,  too,  that  the  hull  is  readily  excited 
to  fury  hy  a  red  flag ;  and  that  a  turkeycock  is  made 
very  fierce  by  a  crimson  rag.  But  though  the  phy- 
siologist may  readily  account  why  red  should  be 
adopted  by  the  followers  of  Mahadeva,  the  reason 
will  not  apply  universally.  Many  have  doubtless 
used  the  colour  simply  because  it  was  handsome, 
attractive  to  the  eye,  and  not  much  given  to  fade  by 
exposure  to  the  sun.     (See  Esau.) 

Edeei,  ''VTl'^  (Numb.  xxi.  33),  signifies  "  strong  ;"  the  name 
was  borne  by  a  town  in  Bashan  and  in  Naphtali. 
The  word  is  probably  a  variant  of  "^l^,  adar,  which 
means  "  to  shine,  to  be  sj)lendid,  renowned,"  &c. ;  also 
"  great,  swelling,  inflated,  magnificent,  large."  (Com- 
pare Hadriim,  Adramjiimm,  &c. ;  Addar,  and  the 
Puff  Adder.) 

Egg,  i^Vr^,  Bezel,  compare  Besai,  Bezaleel,  Beza,  &c. 
Omne  vivum  ex  ovo,  —  "Every  living  thing  comes 
from  an  egg,"  —  wrote  Haller,  one  of  the  most  distin- 
guished physiologists  of  modern  times.  No  wonder 
then  that  the  egg  has  figured  in  sacred  mysteries. 
We  have  it  alike  in  Hindostan  and  Greece,  Egypt 
and  England,  amongst  the  Babylonians  of  ancient  and 
the  Eomanists  of  modern  times.  It  was  related  to 
the  crescent  moon  in  Heliopolis ;  and  in  other  places 
was  to  be  seen  surrounded  by  a  serpent.  In  Cyprus, 
there  is  a  huge  specimen  of  one,  which  is  adorned  by 
a  bull,  in  a  recess,  arched  over  by  a  crescent,  sup- 
ported on  two  fan-like  ornaments.      In  Assyria,  the 


471 

Egg]  egg  is  associated  with  Yenus  and  the  doves.  The 
aphorism  of  Haller  would  of  itself  go  far  to  account 
for  the  reverence  in  which  the  egg  was  held,  if 
it  could  only  be  shown  that  the  ancients  knew  that 
mammals  ever  existed  in  an  egg  condition.  As 
thej  did  not  know  the  fact,  it  is  clear  that  we  must 
look  elsewhere  for  the  origin  of  the  myth.  If  the 
reader  will  refer  to  what  we  said  of  the  apple  and 
the  pine  cone  offered  to  the  female  deity  —  if  he 
will  still  farther  remember  the  ideas  connected  with 
the  worship  of  Mahadeva,  and  our  surmise  of  the 
bidden  meaning  of  the  Assyrian  triad,  he  will  pro- 
bably conclude  that  the  shape  of  the  egg  is  intended 
to  typify  that  of  the  testis ;  and  he  will  be  still 
farther  convinced  of  the  truth  of  his  surmise  when 
be  finds  that  the  small  organs,  to  which  we  give  the 
name  of  "witnesses,"  are  called,  in  ancient  and  modern 
oriental  languages,  the  "  eggs."  As  Mahadeva  or 
Assbur  2^er  se  would  be  powerless,  and  as  be  derives 
all  his  fertilising  jjower  from  bis  dependents,  we  can 
readily  understand  the  myth  which  created  the  mun- 
dane egg  before  the  oldest  of  the  Gods,  and  which 
made  the  egg  to  be  brooded  over  by  the  Holy  Spirit, 
thus  bringing  about  creation. 

Eglah,  n^jy  (2  Sam.  iii.  5).  "  The  calf,  or  a  heifer  ;  "  ^^V, 
agal,  "  is  to  roll  or  to  revolve  ;  "  agol  is  "  round."  It 
is  possible  that  the  calf  become  a  sacred  animal 
because  its  name  resembled  that  of  the  round  or 
revolving  one,  the  Sun.  In  the  later  period  of  Jewish 
history,  the  worship  of  the  golden  calf  was  held  in 
such  horror,  that  every  contrivance  was  adopted  to 
keep  it  out  of  sight.  It  is  therefore  very  remarkable 
that  we  should  find  certain  coguomeus  apparently 
derived  therefrom.     The  name  Eglah  was  borne  by 


472 

Eglah]  one  of  David's  wives  ;  but  we  can  scarcely  imagine 
that  lie  would  have  tolerated  sucli  an  appellative,  had 
he  felt  like  the  modern  Jews.  It  appears,  therefore, 
probable  that  the  monarch  did  not  know  of  the  story 
of  Aaron's  shame.  There  are  many  indications  that 
the  Pentateuch  had  no  existence  in  the  time  of  David, 
as  we  shall  show  in  our  second  volume.  This  is  one 
of  them. 

i^/^y,  agalah,  also  signifies  "  a  waggon  or  chariot," 
from  its  rolling,  and  it  is  possible  that  we  derive 
eagle,  French  aiglc,  from  the  wheeling  flight  of  the 
bird.  Aglae  is  still  an  appellative  in  France.  (See 
Heifer.) 

Eglaim,  ^tl^^^  (Isaiah  xv.  8).  This  word  was  originally 
written  without  the  gimel,  and  signified  the  same  as 
Elohim  ;  but  the  early  redactors  of  the  sacred  text, 
unwilling  to  allow  that  the  sacred  name  of  El  was 
known  to  the  Moabites,  inserted  gimel  between  the 
two  first  letters.  Ginsburg's  Versiojis  of  the  Bible  ; 
also  p.  227,  supra. 

Eglon,  Jl'^J?^  (Josh.  X.  3,  Judg.  iii.  12),  probably  "  On  is 
round  ;  "  from  '^^y,  agal,  and  jK*,  on. 

Egypt,  Q^^V^  (Gen.  xii.  12),  Mitzrim,  signification  doubtful. 

Ehi,  ^^^  (Gen.  xlvi.  21),  "My  brother,  or  friend."  It  may 
also  signify  "  Jah  is  a  brother,  or  friend,"  the  yocl 
being  elided  from  ^l;  or  if,  with  Fiirst,  we  consider 
that  ^^,  ach,  is  one  of  the  names  of  the  Almighty, 
the  word  in  question  will  signify  "  Jah  is  Ach." 

Ehud,  "i-inK  (Judg.  iii.  15),  "Conjunction,  union;"  also 
"powerful,"  "  strong,"  or  "  the  One;"  "the  incom- 
parable." 

Eker,  l^y  (1  Chrou.  ii.  27),  "A  shoot,  stock,  or  trunk." 
One  of  the  euphemisms  for  the  testes;  "he  is  a 
son    of   Kam,"   or  "the  high   one."     '\^V.,   aiker,  is 


473 

Eker]  liowcvev  probabl_y  a  later  euphemism  for  i?'";?,  acluo; 
or  icJiar,  '  to  plough,  or  dig,'  whence  we  have 

EivRON,  I''"'?^  (Josh.  xiii.  13).      Vide  supra,  page  68. 

El,     See  Al. 

El,  Cuneiform,  "  The  name  of  any  God,"  plural  El-im, 
or  Ilin. 

Eladah,  n^J^^'^  (1  Chron.  vii.  20),  "El  is  lovely." 

Elah,  'V^'  (1  Kings  iv.  18),  ''  An  oak."  Probably  a  *?  is 
elided,  and  the  name  means  '"El  is  strong  as  the 
oak."  It  is  spelled  i^?'^,  1  Sam.  xvii.  2,  which  is 
perhaps  an  elided  form  of  "El  is  Jah,"  or  is  simply 
"  an  oak."     (See  Elealah.) 

Elam,  ^f^  (Gen.  x.  22),  of  doubtful  signification. 

Elamu,  Cuneiform,  one  of  the  Kings  of  Elam. 

Elasah  (1  Chron.  ii.  39).     See  Eleasah. 

Elath,  ^T^  (Deut.  ii.  8),  =  "the  goats,"  or  simply  "  the 
loving  ones,"  or  "  the  mighty  women."  Originally 
it  has  been  a  feminine  plural  of  'I"''?.,  Eloali,  signi- 
fying "the  goddesses;"  but,  this  being  offensive  to 
the  modern  Jews,  the  word  has  been  modified,  by 
converting  ^^^,  el,  into  ^''^,  dl.  Aloth,  ^'i^V  (1  Kings 
iv.  16),  is  clearly  a  variant  of  the  same  word. 

Eldaah,  '^^'il^.  (Gen.  xxv.  4),  =  "  El  is  knowledge,"  or 
"omniscient,"  from  V"!!  '"'V?.,  dea  or  da'iah,  'know- 
ledge.' He  was  a  sou  of  Midian ;  thus  clearly  show- 
ing that  El  was  not  an  exclusively  Hebrew  word  for 
God. 

Eldad,  '^f?^  (Numb.  xi.  26),  "Beloved  by  El,"  nn,  'love,' 
literally  "  El  loves." 

Elead,  li'^fj  (1  Chron.  vii.  21),  "El  the  witness;"  from  1^, 
aid,  '  witness,'  and  ^^,  el.  Compare  this  with  Galced 
or  Gilead,  where  Gal  or  Gil,  the  Sun,  is  the  witness, 
whose  sign  is  a  menhir,  or  upright  rock,  with  a  heap 
of  stones  at  its  base. 


474 

Eleadah,   n^tyJjN  (1  Chron.  vii.  20),  "  The  El  passing  over 

us  ;  "  from  ^'}^,  ada,  '  to  jDass  by,  or  over.' 
Elealah,    ^'^y^^:   (Numb,  xxxii.   3),    "El  the  high  one  (the 
morning   Sun);"   n^u%    'to   be   round   or   thick,'    'an 
oath,'   'an   oak,'   or   'pine,'    or    'God,'   according   as 
it   is  pointed;    <^'^^,   alah,    'to  go   up;'  possibly  k^'py, 
alai,  is  written   for  ^^^^,   alia,  and  the  word  signifies 
"El   is   strong  as  the   oak,"   we  may   also  read   the 
name  as   "El  is  Allah,"   or  "El  goes  up."     (Com- 
pare sXri,  'splendour;'  ej'Aw,  sIAso;,  "HAioc.) 
Eleasah,    ^^'V"?^    (1    Chron.    ii.    39),    "El    the    Creator," 
possibly,    'El    is    hairy,;'    from    ^'^'y,    asah,    'to    be 
covered  with  hairs '  (Compare  Esau)  ;   it  may  come 
from  ^'^'^,  a  shah,  'to  sustain.' 
Eleazar,  '^l:  (Exod.  vi.  23),  "  El  is  a  helper." 
Elel,  an  Assyrian  God.     (Compare  Ellel,  Lancashire). 
Elhanan,   ]}^>;^<  (2  Sam.  xxi.  19),   "  The  merciful  El,"   or 

"El  is  merciful;"   ]l^,  chanan,  'he  is  gracious.' 
Eli,  '^.V  (1  Samuel  i.  9),  means  "  The  goer  up,"  "  The  high 
one."     (Compare  the  Greek  sixr^  =  'ixri,  and  TArj,  the 
modern  Ali,  and  the  Latin  ille. 
Eli,  in  Cuneiform,  signifies  "to  ascend." 
Eliab,  ^^'%  (Numb.  i.  9),  "  The  strong  Father." 
Eliada,  y::S>'  (2  Sam.  v.  16),  "  El  is  knowing." 
Eliahla,  ^'sn^bt?   (2   Sam.   xxiii.   32),    "Protected  by  El;" 

'■^?C,  chaha,  '  to  hide,  to  protect,'  &c. 
Eliakim,  DV^Vn*  (2  Kings  xviii.  18),  "El  sets  us  up."  (Com- 
pare Jakim.)  Jachin,  a  twin  pillar  with  Boaz  in 
Solomon's  temple,  and  Hakeem,  the  present  Arabic 
name  for  "  doctor,"  in  the  East.  It  is  the  expe- 
rience of  European  physicians,  practising  their  pro- 
fession in  Oriental  countries,  that  they  are  more 
frequently  consulted  by  men,  j^ropter  impotcntiam 
virllem,  than  from  any  other  cause. 


475 

Eliam,  ^T^^.  (2  Sam.  xi.  3),  "  El  the  mother."     (See  Am.) 
Eliasaph,    '^^li}:^    (Numh.    i.    14),    "  El    the    fascinator,    or 

enchanter,"  possibly  "  collector."     (See  Asaph.) 
Eliashib,  '^^'^t?^.  (1  Chron.  iii.  2-1),  "'  El  is  a  requiter." 
Eliathah,  !^nX"'^wS  (1  Chron.  xxv.  1),  "  El  is  wonderful,"  the 
^^^  being  probably  a  variant  of  ^^>'  or  nis',  atli  or  oth. 
Elidad,  "i^'S^,  (Numb,  xxxiv.  21),  "Beloved  by  El;"  Tn, 

clod,  '  a  friend,  or  lover,'  '  love.' 
Eliel,  ^^'^^  (1  Chron.  v.  24),  "My  God  is  El." 
Eliexai,  ^^T^^^  (1   Chron.    viii.    20),   "  To   El  my   eyes  are 

directed."     Eiirst. 
Eliezer,  ir'?'>;  (Gen.  xv.  2),  "  El  the  helper." 
Elihoreph,  ^T'^.^:  (1  Kings  iv.  3),  "  The  Eli  of  harvest;" 

^!}n^  ]iorepli,  '  harvest.' 
Elihu,  -i^'S:?:  (1  Chron.  xxvi.  7),  "  El,  He  is ;  "  n-^n,  huh, 
'  to  breathe,'  'to  be,'  '  desire  '  (see  Hoham)  ;  possibly 
compounded  of  El  and  Hoa,  he  is  son  of  Barachel, 
i.e.,  son  of  the  Ewe. 
Elijah,  ^t^.^  (2  Kings  ii.  6),  "El  is  Jah."  Also  called 
"Ehas,"  a  variant  of  "HXioc,  or  Ilus,  "the  Smi,  or 
God." 

There  are  two  methods  by  Avhich  w^e  may  judge  of 
the  theology  or  of  the  principle  that  influences  a 
Avriter,  and  those  who  adopt  his  accounts  as  inspired. 
One  is  by  the  observation  of  what  he  says  and 
does,  the  other  by  noticing  the  words  and  actions 
which  he  attributes  to  some  one  else,  whom  he  sets 
up  as  a  hero. 

Now  it  is  perfectly  clear,  from  the  nature  of 
things,  that  the  Jewish  writer  of  Kings  could  not 
know  all  the  events  which  took  place  in  Israel  whilst 
the  two  nations  were  antagonistic.  It  is  equally 
clear  that,  if  the  dynasty  of  David  had  a  greater 
claim    upon    the    favour  of   the    Almighty  than  had 


476 

Elijah]  the  rnlers  of  the  revolted  tribes,  there  would  have 
been  a  greater  manifestation  of  the  divine  power  in 
Jerusalem  than  in  Samaria.  A  Protestant  of  to-day 
would  not  think  it  a  mark  of  divine  favour  to  his 
cause,  if  the  Creator  were  to  send  prophets  to  modern 
Rome  and  neglect  London  ;  but  if  he  heard  that  the 
messengers  were  commissioned  to  uphold  the  doctrine 
of  Luther,  and  to  destroy  all  those  who  opposed  it, 
he  would  naturally  be  proud.  If  he  were  a  philo- 
sopher, and  had  the  means  to  gratify  his  desire,  he 
would  go  to  Ptome  to  examine  the  truth  of  the  report 
which  had  reached  him.  Until  he  was  able  to  do  so, 
the  logical  observer  of  to-day  would  hesitate  ere  he 
acknowledged  the  mission  of  the  alleged  prophet. 
As  we  Avould  act  in  respect  to  the  present,  we  may 
do  as  regards  the  past.  We  see  no  means  by  which 
the  chroniclers  of  Jerusalem  were  able  to  compile 
the  history,  even  the  very  words,  of  an  individual 
who  resided  in  a  hostile  kingdom  ;  consequently  we 
prefer  to  see  in  the  history  of  Elijah  the  beau  ideal 
of  a  prophet,  such  as  a  Jewish  priest  would  have 
manufactured,  if  he  had  the  power,  rather  than  one 
which  the  Almighty  designed  and  produced. 

Let  us  for  a  moment  pause  to  consider  what  a 
good  Roman  Catholic  of  Italy  would  like  to  see  done 
to  heretical  England,  or  what  a  thorough-going  low 
churchman  would  be  glad  to  notice  as  happening  to 
a  red  hot  ritualistic  congregation.  Without  entering 
into  particulars,  we  believe  that  both  would  rejoice 
to  see  some  conspicuous  indication  of  their  opponents 
being  wrong,  and  to  witness  the  infliction  of  condign 
punishment.  If  I  am  not  mistaken,  the  Popish 
literature  possesses  many  evidences  to  show  the  union 
of  Protestantism    with   the   Devil  ;    and    we   cannot 


477 

Elijah]  therefore  be  surprised  that  the  orthodox  Jews  should 
have  am23le  proof  of  the  complicity  of  the  ten  revolted 
tribes  with  Satan. 

Guided  by  this  light,  let  us  examine  the  history 
of  Elijah,  as  written  by  an  historian  of  JudiBa.  We 
first  hear  of  him  (1  Kings  xvii.  1)  as  predicting  a 
drought,  a  fearful  occurrence  even  amongst  ourselves, 
which  should  afflict  only  the  land  of  Israel.  With 
curious  carelessness  of  detail,  however,  the  prophet  is 
said  to  get  his  water  from  a  brook  for  an  indefinite 
time  ;  and  when  the  rivulet  at  length  dries  up,  Elijah 
is  sustained  entirely  by  meal  of  some  sort  and  by  oil, 
a  diet  upon  which  no  one  could  live  long.  In  the 
continuation  of  the  story  of  the  Tishbite,  we  find  that 
Obadiah  had  on  an  occasion  fed  a  hundred  of  "  the 
Lord's  prophets,"  in  two  caves,  with  bread  and  water; 
a  business  of  no  small  difticulty  during  a  drought, 
for  the  required  supply  would  not  be  much  less  than 
an  eighteen  gallon  cask  per  day.  Without  inquiring 
into  the  propriety  of  Jezebel  slaying  the  Lord's 
prophets,  we  pass  on  to  the  very  wonderful  scene  in 
which,  after  a  long  absence  of  rain,  at  the  top  of  an 
arid  mountain,  Elijah  orders  men  who  are  his  enemies 
to  collect  water  to  saturate  a  sacrificial  pile.  We  are 
somewhat  struck  with  the  curious  circumstance  that 
Ahab  the  king  should  personally  search  the  land  to 
find  some  fountain,  brook,  or  grass,  that  the  horses 
and  the  mules  should  be  kept  alive, — which  shows 
the  excessive  scarcity  of  animals,  —  and  yet  that  '  the 
Tishbite,'  the  king's  enemy,  should  be  able  to  per- 
su;ide  the  monarch  to  find  two  bullocks,  as  a  test 
whether  Elijah  was  what  he  pretended  to  be.  At  any 
rate,  after  the  scene  described  1  I\iugs  xviii.,  the 
Tishbite  succeeds  in   killing  all  Baal's  prophets ;  an 


478 

Elijah]  acliievement  tliat  must  be  compared  to  the  murder 
of  the  Huguenots  at  Paris,  on  the  day  of  Samt 
Bartholomew.  AVe  cannot  fairly  eulogise  Elijah,  and 
3'et  despise  the  rulers  of  France.  The  human  holo- 
caust being  completed,  rain  arrived  for  Israel.  The 
benefit  that  arose  for  France  from  her  bloody  sacrifice 
has  not  yet  been  discovered.  After  the  scene  referred 
to,  Elijah  has  a  solitary  adventure,  the  upshot  of 
which  is  that  he  is  commanded  to  anoint  one  man  as 
king,  and  another  as  a  prophet.  The  first  order  he 
neglects  altogether,  the  second  he  duly  fulfils.  We 
pause  here  for  awhile,  to  notice  this  specimen  of 
priestly  or  prophetic  assumption.  Feigning  an  order 
from  the  Creator,  a  man  assumes  the  power  to  elect, 
and  therefore  to  depose,  sovereigns.  We  know  that 
ancient  hierarchs  arrogated  this  faculty,  and  history 
tells  us  that  Christian  Popes  have  assumed  the  same 
authority.  As  the  English  Protestant  refuses  to 
accord  to  the  Bishop  of  Ptome  the  right  to  select 
the  successor  to  Queen  Victoria,  so  he  must  deny  to 
Elijah  the  right  to  name  and  anoint  the  successors 
to  the  Israelite  Ahab,  and  the  Syrian  Benhadad. 

In  the  twentieth  chapter  of  the  same  book  we  find 
no  mention  made  of  Elijah,  who  disappears  entirely 
at  the  time  of  Israel's  need,  and  is  re|)laced  by  some 
other  prophet.  But  in  the  subsequent  portion  of  the 
scripture  he  again  comes  on  the  scene,  to  denounce 
the  rapacity  of  the  king,  and  to  foretell  his  decease. 

Having  arrived  thus  far,  we  are  perfectly  staggered 
to  find,  from  1  Kings  xxii.,  that  Elijah  is  apparently 
unknown  both  to  Ahab,  the  monarch  of  Israel,  and 
Jehoshaphat,  the  king  of  Judah.  We  cannot  possibly 
conceive  how  a  chronicler  in  JudaBa  could  record  all 
the  deeds  of  Elijah,  and  yet  that  the  ruler  should  not 


479 

Elijah]  know  of  his  existence ;  nor  can  wc  understand  how 
Ahab,  who  had  seen  so  much  of  the  power  of  Ehjah, 
shoukT  have  sent  for  Mieaiah  rather  than  the  Tish- 
bite.  The  next  chapter,  however,  reintroduces  Ehjah 
upon  the  scene ;  and  he  again  appears  as  a  theologi- 
cal champion,  denouncing  the  son  of  Ahal).  Whilst 
acting  thus,  he  does  not  scruple  to  destroy  a  hundred 
men.  We  might  ourselves  doubt  whether  this  deed 
was  one  that  could  be  commended  ;  but  we  have  the 
certaintj'  that  it  was  reprehensible,  from  the  judg- 
ment of  the  Sa\iour,  which  is  recorded  in  Luke  ix. 
54-56.  It  is  impossible  to  believe  that  "  the  Father" 
authorised  a  deed  which  "the  Son"  condemned;  v/e 
prefer,  therefore,  to  believe  that  the  story  of  Elijah 
is  apocryphal,  rather  than  allege,  as  many  good  men 
do,  that  he  was  the  chief  of  the  Old  Testament 
j)rophets,  and  is  to  return  again  as  the  forerunner 
of  a  second  Saviour. 

Over  the  last  days  of  "the  Tishbite'"  we  must  draw 
a  veil ;  all  that  we  are  informed  of  him  is  that  he  and 
Elisha  were  alone,  and  that  the  last  only  returned 
to  their  companions.  The  story  of  the  chariot  and 
the  horses  of  fire  is  sublime  ;  it  is  doubtful  whether 
any  novelist  at  the  present  day  could  invent  a  more 
ingenious  plan  for  the  disappearance  of  his  hero. 
Many  great  men — Moses,  Romulus,  and  King  Arthur 
amongst  the  number — have  disappeared  from  the 
scenes  of  their  greatness  without  their  bodies  being 
found  ;  but  no  one  in  our  own  times  would  believe 
the  account  of  any  man  who  declared,  on  his  return 
alone  from  a  walk  with  a  friend,  that  the  latter  had 
been  "translated."  We  might  listen  to  the  statement 
about  the  fiery  chariot,  but  we  should  suspect,  in 
spite  of  ourselves,  that  murder  had  been  committed. 


480 

Elika,  ^TH:  (2  Sam.  xxiii.  25),  "  olDecTieut  to  El;"  ^lll, 
ihali,  'to  obe}','  'to  reverence,'  &c. 

Elim,  the  masculine  plural  of  El.     (See  Al.) 

Elbielech,  t?;^''^^..,  (Ruth  i.  2),  '  El  the  king.'    (See  Melech.) 

Elin,  or  Ilin  =  "  The  Assyrian  Gods."      (Com^^are  Helen.) 

Elioenai  (1  Chron.  iii.  23),  a  variant  of  Elienai. 

Eliphal,  ^?''?^;  (1  Chron.  xi.  35),  "El  the  wonderful"? 
^)^,  2^ala,  '  he  is  wonderful  ; '  ^i^?,  paaZ,  '  he 
makes.' 

Eliphaleh,  •1''^5?f'Hl  (1  Chron.  xv.  18),  "  El  the  distingaished." 

Eliphalet,  ^^f^^.,  (1  Chron.  iii.  G),  "El  the  smooth,  or  the 
deliverer;"  U^^,  iJcdet,  'to  be  smooth,'  &c. 

Elippiaz,  TEi''p5s*  (Gen.  xxxvi.  4),  "El  the  pure;"  ^2,  phaz, 
'  purified,'  '  pure.' 

Elisha,  ^'^'''r''^  (1  Kings  xix.  16),  "  El  is  deliverance." 
This  name  is  very  conspicuous  in  Samaritan  history ; 
he  was  a  prophet  —  a  bald  headed,  and,  from  his 
age,  probably  a  hoary  and  venerable  man.  The 
first  element  in  his  name  is  Al,  or  El,  the  equiva- 
lent of  the  Assyrian  // ;  the  second  may  be  ^"fl, 
jasliali,  'to  stand  upright,'  'to  be  strong,'  'to  exist,' 
'to  be,'  i.e.,  "  Al  is  upright;"  or  from  <^^'^,  ashah, 
"to  be  firm."  Wl,  jeslui,  signifies  "deliverance," 
and  pointed  as  asha,  is  "to  save;"  and  it  may  be 
that  the  name  Elisha  signifies  "El  is  the  deliverer." 
It  must  not  be  forgotten  that  Elisha  was  supposed 
by  Naaman  to  be  essentially  opposed  to  the  worship 
of  Rimmon  —  the  Pomegranate,  emblem  of  the  full 
womb  or  of  the  celestial  mother  ;  and  that  he  lived 
at  Mount  Carmel.  (See  Carmel  and  CaPvMI.)  Put- 
ting all  these  together,  we  come  to  the  conclusion 
that  the  name  is  intended  to  signify  —  though  to 
our  modern  notions  in  a  coarse  form  —  "  God  is  the 
father." 


481 

Elishaj  When  once  a  writer  of  fiction,  whether  rehgious 
or  otherwise,  has  conceived  a  story  which  experience 
shows  to  he  popuhir,  it  is  a  very  common  thing  to 
find  that  he  has  imitators.  The  wonders  which  Moses 
is  said  to  have  wrouglit  were  copied  hy  Jaunes  and 
Jambres ;  whilst,  in  our  own  days,  the  wonders  of 
mesmerism  have  been  echpsed  by  table-turners, 
spirit-rappers,  and  other  jugglers.  It  was  the  same 
in  olden  time,  and  the  character  of  Elisha  was 
pourtrayed  to  improve  upon  that  of  Elijah. 

From  the  earliest  indication  of  his  career,  we  find 
that  his  fame  is  to  eclipse  that  of  his  master ;  he  is 
represented  as  having  a  double  portion  of  the  spirit 
of  Elijah  (2  Kings  ii.  9-14).  He  restores  one  dead 
being,  and  his  bones  restore  another  (2  Kings  iv. 
34-36;  xiii.  21).  He  cures  leprosy,  and  is  so  clever 
as  to  be  able  to  lead  a  whole  army  into  a  trap 
(2  Kings  vi.  18-23).  "\yith  the  same  carelessness  of 
detail,  however,  which  is  so  common  amongst  the 
ancient  Hebrew  writers,  the  holj  prophet,  who  has 
command  over  horses  and  chariots  of  fire,  and  who 
can  blindfold  a  host  of  enemies  (2  Kings  vi.  17-23). 
has  no  influence  in  preventing  Samaria  being  besieged, 
and  a  woman  killing,  cooking,  and  eating  her  son. 
As  we  discredit  the  story  of  Elijah,  we  are  equally 
incredulous  of  the  account  of  Elisha.  Yet,  though 
we  reject  the  account  of  their  life  and  doingy  as 
historically  true,  we  accept  it  as  an  indication  of  the 
belief  and  practice  of  the  writer  who  has  written  the 
histories  of  these  prophets  in  our  Scriptures. 

Elishah,  "^"'P^  (Gen.  x.  4),  "  El  is  uprightness,"  "  El  is," 
"  The  erect  El."     (See  Elisha.) 

This  name  is  given  to  a  region  of  the  Mediter- 
ranean sea,  whence  purple  was  brought  to  Tyre.     It 

n  II 


4S2 

ElishahI  is  mentioned  in  Genesis  x.  4,  and  again  in  Ezekiel 
xxvii.  7.  It  can  scarcely  be  pretended  that  this 
was  a  Hebrew  name,  and  we  may  fairly  assume  that 
it  had  a  common  origin  with  Elisha.  This  we  must 
compare  to  Ehssa,  Ehza  or  Alitta,  a  name  which  we 
have  still  amongst  us,  as  Elizabeth,  and  which  is 
associated  with  Mylitta,  Astarte,  and  Venus. 

Elishamah,  y'^^'^^^  (Numb.  i.  10),  "El  is  on  high,  or  in 
heaven ;  "  '"'9^',  sliamalt,  '  he  is  high,  or  he  who 
hears  ; '  also  ytotr. 

Elishaphat,  '^r'"^''r'^  (2  Chron.  xxiii.  1),  "El  is  the  judge," 
or  "El  ordains;  "  ^^^,  shaphath,  'to  put  in  order;  ' 
tSSE^,    sliapliat,  '  to  judge,  or  a  judge.' 

Elisheba,  ^^^'''r'?:^  (Exod.  vi.  23).  This  word  is  rendered  by 
the  Septuagint  "  Ehzabeth,"  and  is  commonly  said  to 
signify  "  the  oath  of  God,"  which  gives  us  the  notion 
of  oaths  and  swearing  going  on  in  heaven.  It  is 
true  that  we  are  told  that  "God  swore  an  oath  unto 
David  "  (Ps.  cxxxii.  11),  and  that,  "  as  He  could 
swear  by  no  greater.  He  sware  by  Himself"  (Heb. 
vi.  13)  ;  but  few  would  take  this  literally,  and  say  that 
Elisheba,  the  wife  of  Aaron,  was  the  oath  sworn. 

The  word  is  spelled  thus  y?^'^^^  Of  the  signifi- 
cation of  All  there  can  be  no  doubt;  I^^^,  sliaha,  is 
'he  swears,'  and  pointed  as  sJteha,  means  'seven,  or 
The  seven.'  Now  there  was  a  Queen  of  SJieha  ;  the 
same  name  was  also  borne  by  an  Israelite,  and 
Beei'slieha  was  a  well  in  Canaan.  I  can  scarcely 
conceive  a  "Queen  of  an  oath,"  or  "Her  swearing 
majesty,"  or  a  man  called  "  curse  " — for  oaths  imply 
curses,  if  they  are  broken — but  I  can  readily  con- 
ceive a  name  signifying  "  The  seven."  Seven  was  a 
mystic  number,  from  that  being  the  number  of  the 
planets  known  ;  and  "  The  seven  "  meant  the  whole 


483 

Elisheba]  of  the  moving  lights  in  the  sky.  We  conckide, 
therefore,  that  the  name  signiiies,  "  Al  is  sevenfokl," 
or  "  Al  is  the  seven." 

Elisiiua,  y•1^^''?^^  (2  Sam.  v.  15),  "  El  is  deliverance,  El  of 
riches,"  y-l^,  sliua,  '  to  be  large,  wide,  free,  noble,' 
cl'c,  whence  probably  shall;  Uli^',  is  also  '  to  thunder,' 
and  the  name  may  be  equivalent  to  "  Jupiter  tonans." 

Elizabeth,  'Exiaa^-T  (Luke  i.  5),  "  The  house  of  EHssa," 
possibly  daughter  of  Ehssa,  or  EHza,  or  "El  the 
helper."  Eliza  was  one  of  the  names  of  Dido,  or 
of  Alitta,  a  softened  form  of  Eliza,  and  equivalent  to 
Venus  Urania. 

Elizaphan,  \^T^^:  (Numb.  iii.  30),  "  El  is  secret,  unsearch- 
able ;  "  1?Vj  saplian,  '  to  hide,'  '  conceal,'  &c. 

Elizur,  ■^•''^V^^  (Numb.  i.  5),  "El  the  rock;"  li^,',  zor,  'a 
rock.'  When  we  come  to  speak  of  Gilgal,  we  shall 
attempt  to  show  that  a  stone  pillar,  or  a  long  stone 
set  upright,  was  emblematic  of  the  Almighty  through- 
out the  East,  and  all  over  Europe.  The  idea  can 
readily  be  traced  from  Babylon  to  Kome  and  Britain, 
by  the  cairns  erected  to  Hermes.  It  must  be  clear 
to  the  critic  that  to  call  El  '  a  rock  '  is  metaphorical. 
The  idea  is  that  El  is  ever  firm,  hard,  strong, 
unchanged,  and  never  soft.  Nor  is  it  surprising  that  a 
piece  of  rock  should  be  adopted  to  express  this  senti- 
ment. The  rock  in  general  gives  a  high  conception 
of  the  symbol ;  the  pillar  rock,  or  menhir,  gives  a 
low  one  ;  but  both  were  used  (Isaiah  li.  1). 

Tyre  was  literally  "  The  rock  ;  "  and  if  we  com- 
pare it  with  the  names  of  Eshcol,  Accho,  Gatii,  &c., 
we  must  believe  that  it  was  used  metaphorically  for 
the  strong  On,  i.  e.,  the  fasciuum. 

Elkanaii,  ^\\i^^  (1  Sam.  i.  1),  "  El  the  erect  one,"  or 
"El  the  tall  reed,"  or  "El  burning  with  desire;" 


484 

Elkanah]   i^.^P,   kanali,   'to   erect,'   'create;'  Avhence   Khan, 
Caniia,  Cane  ;  and  probably  canis,  '  a  dog '  (from  its 
salacity) . 
Elkoshi,  ^^^'>'  (Nalmm.  i.   1),   "  El  the   hard    one  ;  "  '^P, 

kslii,  '  hardness.' 
Ellasae,  "1?^^^  (Gen.  xiv.  1,  9),  "  The  angry  Sun  ;  "  "i?,  sar, 
'angry,'    a    variant    of   Eleazar ;    possibly  from  "^P^', 
'  to  bind,'  or  '  make  fast,'  i.  e.,  •'  El  makes  firm." 
Elnaam,  ^Vt^^  (1  Chron.  xi.  46),  "El  is  delight." 
Elnathan,  ]^f?^   (2   Kings  xxiv.  8),   "  God  ttie   Giver,"  or 

"  God's  gift." 
Elon,  iH>  (Gen.  xxvi.  34),  "An  oak,"  or  "pine  tree;"  for 

V^i^,  elon. 
Eloth.     See  Elath. 

Elpaal, '^i'sb.s^  (1    Chron.    viii.   11),    "El  the   maker;"  ^V?, 
}?aal,    'to   make,'   'to   do.'      Probably  the   word  was 
origiuall_y  El-baal. 
Eltakah,    nf5^h?    (Josh.    xix.    44),   "El   my   hope"?    ^^^, 

tachali,  '  to  lean  upon.' 
Eltekon,  P^^^  (Josh.  XV.  59),  "  El  the  straight  one ;  "  Ii?^, 

takaii,  '  to  be  or  become  straight.' 
Eltolad,  '^'?w'?^^  (Josh.  XV.  30),  signification  doubtful. 
Eluzai,  'J-iy*??  (1  Chron.  xii.  5),  "El  the  strong  one;  "  ^Pr, 

iisal,  'strength,'  'firmness,'  'majesty.' 
Elzabad,  ^JT^N  (1  Chron.  xxvi.  7),  "  God-given." 
Elzaphan,  \^t!^  (Numb.  iii.  20),  "The  shining  El;"   n?^, 
tzaphah,    'to    shine,    or    be    bright;'    P^)',    tzaphon, 
'  the   North    quarter  ;  '  1?^',   tsapkan,    '  to    hide,'    '  to 
conceal.' 
Emins,    n?3\s!    ((^en.    xiv.    5),    "Terrors;"    apropos    of  the 
word    "  terrors,"   Coverdale  renders  the  passage  now 
read  as  "  Thou   shalt  not  be   afraid  of  the  terror  by 
night,"   by   "Thou   shalt  not  be   afraid   of  the   hugs 
by  night."     The  origui    of  this  word   was  hog,  =  'a 


485 

Emins]  place  for  ghosts ;  heiice  hofiic.  There  is,  too,  a 
river  Bug,  which  takes  its  rise  in  a  bog. 

En,  or  AiN,  V.^  (Numb,  xxxiv.  11),  "tin  eye,  or  u  fountain." 
Either  may  be  read  in  the  following  : — 

En-am,  D^'J/  (Josh.  xv.  34),  "  The  eye,  or  fountain,  of  the 
mother." 

En-an  ir^  (Numb.  i.  1),  "The  eye  of  On,  or  Ann"? 

En-dor,  "'^'^  V)!  (Josh.  xvii.  11),  ''  The  eye  of  the  circling 
one,  the  Sun." 

En-eglaim,  ^'^^^  Py  (Ezek.  xlvii.  10),  "  The  eye  of  the 
calves." 

En-gannim,  ^'n  r?;  (Josh.  xv.  34),  "The  eye  of  the  pro- 
tectors." 

En-gedi,  ''1^.  VV  (Josh.  XV.  62),  "  The  eye  of  good  luck," 
''"l^,  [iddi,  "fortunate."     (See  Gad.) 

En-haddah,  iT^l'  ry  (Josh.  xix.  21),  "  The  eye  of  the  protec- 
tors, or  of  the  glad  one  ;"  '^IC,  hadali,  '  to  rejoice,'  &c. 

En-hakkore,  ^y^^  \1.  (Judges  xv.  19),  "  The  well  of  him 
who  called." 

En-harod,  "T^n  VV.  (Judges  vii.  1).  This  is  probably  au 
altered  form  of  En-hadad,  "  The  fountain  of  Hadad," 
a  god  amongst  the  Syrians  and  Edomites. 

En-hazor,  ^i^'C  VV.  (Josh.  xix.  37),  "  The  eye  of  the  rolling 
one  ;"  "'IC'j  hazar,  =  "to  turn,  or  wind  about." 

En-mishpat,  t^^p'P  r.V  (Gen.  xiv.  7),  "Fountain  of  Judg- 
ment;" ^^'^^  =  "judgment,"  "sentence,"  &c. 

En-rogel,  '^.r  r.V  (Josh.  XV.  7),  '0,  vagal,  signifies-"  to 
move  the  feet."  "  A  fountain  with  a  tread-wheel  " 
would  explain  the  name. 

En-shemesh, '^"?^'  VV.  (Josh.  xv.  7),  "  The  eye  of  the  Sun." 
(See  Beth-shemesh.) 

En-tappuah,  C'"'S'?  ry  (Josh.  xvii.  7),  "The  fountain  of  the 
apple."     (See  Apple.) 

Enocu,    V'^Q    (Genesis  xiv.  17),  signifies    "  initiated,"    also 


486 

Enoch',  "  a  teacher,"  There  were  four  persons  of  this 
name,  (1)  eldest  son  of  Cain,  (2)  father  of  Methu- 
sehih,  (?>)  eldest  son  of  Reuben,  (4)  a  son  of  Midian. 
There  is  something  about  this  word  which  leads  us 
to  think  much.  One  bearing  the  same  name  as 
the  eldest  son  of  "the  accursed  Cain"  is  a  special 
friend  of  the  Almighty ;  and  one  of  the  profane 
Midianites  has  a  cognomen  similar  to  one  who  was 
taken  Hving  from  the  earth  to  live  on  high.  If 
names  were  given  after  people's  death,  or  when  they 
had  grown  up,  "initiated"  (in  the  mysteries?),  or 
"  a  teacher,"  would  be  an  appropriate  appellation  ; 
but  as  we  learn  that  the  custom  was  to  give  a  cog- 
nomen in  infancy,  indicative  of  the  faith  held  or  the 
God  worshipped,  this  may  not  be  the  correct  signi- 
fication, but  it  is  difficult  to  find  any  other." 

Enos,  or  Enosh,  ^'^^.^:  (Gen.  iv.  '26),  a  practical  way  of 
signifj-ing  "  man." 

Epaphroditus,  'EirucppodiTog  (Philip,  ii.  25),  is,  we  conceive, 
a  mongrel  word,  probably  from  ^?,  ah,  '  father,'  or 
the  Greek  'uvo,  '  from,'  and  'A^jpoSirv],  Aphrodite,  or 
Venus,  and  signifying  "Love  was  my  parent,"  or 
"  given  by  Venus." 

Ephah,  ns^y  (Gen.  xxx.  4),  Ephai,  '^'}?  (Jerem.  xl.  8).  I 
have  some  doubt  as  to  the  real  meaning  of  these 
Avords  ;  they  imply  '  flying,'  '  fainting,'  '  brandishing, 
or  darkening;'  it  is  possible  that  they  are  altered 
forms  of  ^l^'^,  aplicjah,  '  Jah  is  darkness.' 

Epher,  "i^y,  aiplicr,  signifies  "a  calf,"  "a  fawn,"  "a 
heifer,"  also   "to  join,"    "to  be  strong,"    "to  grow 

71  Enoch.  "  I'liilo  finds  the  astronomical  uumLer  of  the  folav  year  in  the  365 
years  of  Enoch's  life  ;  the  name  miist  therefore  mean  beginner  (initiator) ;  e.g.,  of 
the  new  year,  which  becomes  new  after  3(i5  clays,  whence  perhaps  arose  the  legend 
that  he  was  the  first  teacher  of  astronomy."     Fiirst,  s.  v. 


487 

EpherJ  white,"  Gath-hepher  literally  signifies  "  the  heifer's 
wine  press  ;  "  i.  e.  jmclcnda  vaccce. 

Epher,  13^  (Gen.  xxv.  4),  This  is  evidently  au  altered 
form  of  "^E>i'\  cplier,  "the  heifer."     (See  Heifer.) 

Ephesdammim,  S''???  9^55  0-  ^i^m.  xvii.  1),  I  take  to  mean 
"the  flowings  of  Apis."  ('^'p^,  from  damah,  to  flow 
viscous  and  slow). 

Ephlal,  ^^?^'  (1  Chron.  ii.  37),  "Judgment"  (Gesenius). 
' '  Judging ' '  (Furst)  „  ' '  The  baking  Sun ' '  ?  from  ^s^«^ 
aphali,  '  to  cook  or  Lake.' 

Ephod,  "Tip^,  an  upper  garment  worn  by  priests  when 
officiating  at  certain  rites.  Whatever  its  form  may 
have  been,  the  thing  itself  was  imitated  by  others, 
and  used  as  a  sacred  emblem,  an  object  of  worship. 
(See  Judges  viii.  27.)  I  cannot  help  associating  it, 
in  my  own  mind,  with  the  sacred  stole  used  by  the 
Roman    Catholic  priests  and  nuns  ;    its  shape  when 

off    the   body   is  this 

The  latter  is  the  form  of  the  sistrum 


of  Isis,  and  represents  the  female  organ,  the  sacred 
mouth  through  which  oracles  were  supposed  to  be 
delivered.     The  former  is  almost  identical  with  the 

old  Babylonian  <<>^    which  was    the    conven- 


<>- 


tional  representation  of  the  same  organ  on  coins  tind 
signets.  The  Papal  religion  is  essentially  feminine, 
and  built  on  an  ancient  Chaldiean  basis.  I  think 
we  may  recognise  the  same  kind  of  cultus  in  the 
lamb's  wool  worn  by  Academic  Bachelors  on  their 
hoods. 
Epheaim,  D.''!!?^'  (Gen.  xli.  52).  This  word  is  rendered 
"  twin-land  "  by  Gesenius,  whilst  Fiirst  translates  it 


488 

Epheaim]  ''!'?^*  =  '''!'?,  "fruit,  posterity,"  as  "formed  as  a 
2:)liTral  from  a  singular  noun."  Both  these  etymo- 
logies are  unsatisfactory.  If  we  take  the  word  as 
spelled  with  }?,  instead  of  with  ^5',  sounds  which  do 
not  materially  differ,  we  can  then  readily  find  a  deri- 
vation from  "i^y^  C2)hcr,  D\  im,  being  the  plural 
sign.  To  call  a  son  after  the  emblem  of  Isis  would 
not  be  an  unlikely  thing  for  an  Egyptian  priest  to 
do.  The  mother  of  Ephraim  was  daughter  of  the 
Priest  of  On,  and  to  him  she  would  naturally  turn 
for  the  name  by  which  his  grandchild  might  be 
introduced  into  the  congregation  of  the  faithful.  We 
all  remember  the  worship  of  "the  calves,"  and  are 
not  surprised  to  find  some  one  named  after  them. 
It  seems  curious  to  the  philosopher  to  find  an  Egyp- 
tian priest,  or  prince,  giving  his  child  a  Hebrew  or 
Phoenician  name ;  it  is  equally  so  to  find  that  writers 
in  ancient  times  considered  such  thing  as  very 
natural.  Compare  with  Ephraim  the  name  of  Ei:)hc.r, 
Oprah,  Ephvon,  and  in  later  times,  ''  Ap)hra,'"  which 
is  in  use  amongst  ourselves. 

Epeath,  nn?«  (G-en.  xxv.  16,  1  Chron.  ii.  19).  This  word 
is  probably  the  feminine  plural  of  "^l^V.,  and  signifies 
"the  heifers;"  or  it  may  be  the  plural  from  '^"^7'^, 
"  a  hamlet." 

Ephron,  r^py  (Gen.  xxiii.  8),  signifies,  probably,  "the  calf, 
or  fawn,  is  On." 

Er,  m  (Gen.  xxxviii.  3),  "  The  watcher."  This  is  one  of 
the  many  names  given  to  the  Almighty.  Some 
ancients  typified  his  presence  with  them  by  wearing 
the  figure  of  an  eye,  as  a  charm.  Such  amulets 
were  very  common  in  Egypt.  Eri,  in  ancient 
Chaldee,  is  translated  by  "  I  watched  over." 

Eran,  Xy^.   (Numb.  xxvi.  36).     "  The  watcher  On." 


489 

Erebus,  an  Assyrian  word  for  "  darkness,"  Ereb  is  the 
West,  whence  Arabia  and  Europe.  2"]^^,  arah,  in 
Hebrew  is  "to  lie  in  wait,"  L  c,  where  the  sun  rests 
till  day.  (Compare  Oreb,  Hoeeb.)  Amongst  the 
Greeks,  spBJooc  was  the  place  where  the  dead  went 
to,  and  it  is  associated  in  idea  with  Hell,  '  the  hole, 
and  darkness.' 

Erech,  '^!!^;?  (Genesis  x.  10),  almost  identical  in  meaning, 
as  in  sound,  with  "  erect.'''' 

Eri,  ■'f.V  (Genesis  xlvi.  16),  ahi,  "  Guarding,"  compare 
eyrie,  "  the  eagle's  nest;  "  eyre,  "  a  court  of  justice," 
(Bailey's  Diet.)     Earey,  Eyre,  Airey,  ear  and  hear. 

Eros,  "Epujc,  was  the  name  of  a  well  known  divinity  amongst 
the  Greeks,  called  Cupid  by  the  Latins.  In  both 
languages  the  word  simply  means  what  I  would  call 
"  instinctive  love."  We  find  in  the  Hebrew  (and 
Phoenician),  that  there  is  bny,  ara^  or  ei'cs,  'to  bind, 
unite,  or  fit  into  one  another,'  also  'a  bed,  or  couch 
for  love.'  We  see  here  the  idea  that  framing  a  bed, 
or  preparing  a  covering,  a  sort  of  arched  roof,  not 
unlike  a  gypsy's  tent,  Avas  associated  with  Eros,  or 
erotic  love.  This  helps  us  to  understand  what  is 
meant  by  '  hangings  for  the  grove,'  &c. 

The  '  hangings  for  the  grove,'  which  we  read  of 
in  2  Kings  xxiii.  7,  were  light  screens,  which  could 
be  hung  up  in  certain  appropriate  places  by  those 
smitten  by  Eros,  to  conceal  themselves  from  the  public 
eye.  In  Pompeii  have  been  found  two  wall  paintings 
illustrating  this,  too  coarse  for  reproduction  here  ; 
but  we  may  notice  that  in  one,  the  Hermes  is  covered 
with  a  lion  or  leopard  skin,  while  in  another  there 
is  an  altar  of  three  stones  before  another  form  of 
Hermes ;  amongst  the  offerings  to  him  we  readily 
recognise  the  pine  cone,  the  orchis  mascula,  and  man- 


490 

Eros]  drake.  Hern,  "Hpa,  was  one  of  the  many  names  of 
Juno,  and  we  have  still  Harry  amongst  ourselves, 
also  Zicrries,  Jiarris,  Harrison  ;  German  Hcrr. 

EsARHADDON,  HD"^?^:^  (2  Kiugs  xix.  37).  Etymology  un- 
known. "  The  victorious  conqueror  "  (Fiirst).  I 
think  it  is  more  probably  "  Asshur  is  the  Judge." 
-iDK  or  lE^'K  |n  n,  asar  ha-dan. 

Esau  (Genesis  xxv.  25).  This  name  is  allied  to  Edom,  or 
Adam,  and  also  to  Seir,  or  Mount  Seir ;  and  he 
who  bore  it  is  represented  as  a  hairy  man,  a  rough 
fellow,  and  a  hunter.  He  was  twin  son  with  Jacob. 
His  name  is  spelled  1^''^,  asau.  Now  ^f^,  asaJi, 
signifies  "to  make,  to  press,  to  dig,  to  build  up,  to 
press  or  squeeze  immodestly."  There  is  an  older 
form,  which  signifies  "to  be  covered  with  hairs;" 
(and  we  have  the  word  Asahel,  which  may  mean 
"The  hairy  El,"  or  simply  "El  made.")  The 
story  tells  us  that  Esau  meant  hairy.  But  Esau 
v/as  Edom,  red  (see  Adam),  (compare  Carmel  and 
Carmi,)  and  he  frequented  Mount  Seir.  The  appel- 
lation, therefore,  involves  the  idea  of  "hairiness, 
redness,  and  creative  power,  jiroducing  by  digging." 
This  clearly  indicates  "the  fascinum."  The  twin 
brother,  at  first  Jacob,  signifies  "  the  female  ele- 
ment," "the  swelling  womb."  Seir  signifies  'hairy,' 
and  Mount  Seir  '  the  hirsute  mount ; '  and  the  phy- 
siologist sees  a  confirmation  of  the  philologist's 
deduction,  qitum  phalluin  frequeiitare  veneris  montem 
arvaque  cofjnoscit,  since  we  are  told  that  Esau, 
Edom,  frequented  Mount  Seir. 

EsEK,  Pfy  (Gen.  xxvi.  20),  "  Strife." 

Esh-baal,  ^P^f^  (1  Chron.  viii.  33);  ^^,  aish,  signifies 
"fire;"  pointed  as  isJi,  it  signifies  'is,  or  are;'  ^'\, 
aish,  signifies  'existence.'     Sanscrit,  as;   Zend,  astl  ; 


491 

EsH-BAALj  Latin,  esse.  We  presume  that  Eshbaal  signities 
"  the  Fire  Lord,"  "  the  Fire  King,"  or  "  my  Lord  is  " 
(Hero  Baal — Fiirst).  This  name  ^vas  borne  by  a 
sou  of  Saul,  who  is  called  (2  Sam.  ii.  8)  Ishbosheth ; 
the  real  name  of  Baal  being  changed  into  hoslieth, 
or  shame.  This,  if  it  stood  alone,  would  sufiice  to 
show  that  the  early  redactors  of  the  Bible  have  not 
scrupled  to  alter  the  text  materially,  where  they 
considered  that  the  interests  of  religion  required  it. 

EsHBAN,  |3^'V  (Gen.  xxxvi.  2G),  "The  son  of  fire,  or  Ish." 
'■'  Intelligent  hero,"  Fiirst. 

EsHCOL,  '^^E^K  (Gen.  xiv.  13),  "A  cluster."  {Vide  supni, 
p.  67.) 

EsHEAN,  ]V^^  (Josh.  XV.  6-1),  "Fire  of  On;"  or  probably 
W^,  cshen,  or  cshain,  —  'he  is  hard,  firm,  strong.' 

EsHEK,  P^V  (1  Chron.  viii.  39),  "He  presses,  squeezes, 
penetrates  into." 

EsHMUN,  P^^*,  is  the  name  given  to  a  god  amongst  the 
Phoenicians,  equivalent  to  Esculapius  ;  the  Avord 
signifies,  it  is  supposed,  "the  gleaming,  shining, 
or  warning  one ;  "  it  is  probably  another  form  of 
"  Ashima."  It  is  possibly  derived  from  ^^^,  asham, 
and  I'N,  on,  i.e.,  "the  shining  On,"  viz.,  the  sun. 
From  this  ancient  god  come  probably  the  modern 
names  Esmond,  Desmond,  Ashman. 

EsHTAOL,  vSriC'N  (Josh.  XV.  33),  "  The  hero  Hermes  ;  " 
^^  tel,  signifies  '  a  heap  of  stones,  a  cairn,  a  hill ; ' 
'  hollow  way.'     (Fiirst.) 

EsHTEBioH,  ^"^^^^  (Josh.  xxi.  14),  a  Levitical  city.  It 
signifies  "  The  fire  of  the  erect  one,"  or  possibly 
"miraculous  fire,"  according  as  we  read  "''P^,  or  ^^^, 
for  nbn,  or  Vbr\, 

EsHTON,  1"'^^^',  possibly  "  the  power  of  woman,"  from  nK'N^ 
isha,  and  IN,  o.v,  "rest."     (Fiirst.) 


492 

Esther,  "^^^^  (Esther  ii.  7),  supposed  to  be  the  same  as 
ua-TYjp,    aster,    '  a    star.'     (Compare    Ishtar,    Ashto- 

RETH.) 

Etam,  Etham,  '^^'■y  (Judg.  XV.  8),  "  A  lair  of  wild  beasts." 
Fiirst. 

Ethan,  JW  (1  Kings  iv.  31),  "  He  is  firm,  hard,  enduring," 
"  a  rock,  or  crag." 

Ethbaal,  ^^t'^'^'  (1  Kings  xvi.  31),  "  From,  or  near  to, 
Baal." 

Ether,  '^'^'^  (Josh.  xv.  42),  "Plenty,  abundance,"  "to 
burn  incense  to  a  God,"  "  to  smoke  with  perfume," 
"odoriferous  smoke,"  "a  worshipper  of  God."  The 
word  yet  survives  unchanged. 

Ether,  a  God  in  the  second  Assyrian  triad,  his  colleagues 
being  the  Sun  and  Moon ;  his  name  may  be  read  as 
Era,  Iva,  Air,  Aer,  Aur,  Er,  Ar,  also  Vnl.  He 
seems  to  be  the  same  as  'Oupavo'j,  Uranus,  Jupiter 
Pluvius,  or  Jupiter  Tonans,  and  probably  also  Vulcan. 
Hchraice,  '^^^,  ether  =  "fulness." 

Ethnan,  P^^5  (1  Chron.  iv.  7).  This  Avord  literally  signifies 
"  a  harlot's  fee,"  or  "begotten  by  harlotry." 

Ethni,  ^^"^^  (1  Chron.  vi.  41),  "He  is  bountiful,"  "muni- 
ficent." 

Eunuchs.  We  need  not  do  more  in  this  place  than  describe 
this  mutilation  when  it  v/as  regarded  as  a  sacred 
rite,  and  I  avail  myself  of  the  following  description 
of  the  Feast  of  Atys,  from  a  French  pen:  — "  Atys 
sleeps,  the  Phrygians  say,  and  he  ought  to  a  vake 
with  nature.  The  third  day  of  the  feast  recals  his 
mutilation.  At  length,  joy  breaks  out,  and  is  mani- 
fested by  delirious  movements.  Then  are  to  be  seen 
the  frenetic  Priests  of  Cybele  rushing  about  in  bands, 
with  haggard  eyes  and  hair  disordered,  like  troops 
of    Bacchanals,    or    foaming    Pythonesses.      In    one 


493 

Eunuchs]  hand  they  brandish  the  sacred  knife,  in  the  other 
they  carry  burning  firebrands  from  the  pine  tree. 
They  dive  into  the  recesses  of  the  woods  and  valleys, 
and  climb  rocks  and  mountains,  uttering  while  they 
do  so  the  most  horrible  groanings.  An  intoxicating 
draught  has  carried  madness  to  their  brain ;  upon 
themselves  they  turn  their  active  hands,  and  beat 
each  other  with  heavy  chains  ;  they  dance,  and  regard 
with  joy  the  blood  which  flows  from  their  bodies  ; 
they  pierce  their  bodies,  flagellate  their  backs,  and  at 
length  mutilate  themselves  completely,  in  honour  of 
the  Grod  whose  coming  they  await,  and  they  invoke 
his  name  while  ofieriug  to  him  their  gaping  wounds 
and  the  bleeding  spoils  of  their  virility."  "  These 
mutilations  are  also  made  in  honour  or  commemo- 
ration of  the  dismemberment  suffered  by  Osiris, 
Mithras,  Adonis,  Esmun,  and  Bacchus  ;  and  by 
them  is  explained,  in  allegorical  style,  the  cessation 
of  the  active  male  or  fecundating  power  of  the  sun 
at  the  Autumnal  equinox."  The  author  then  quotes 
Matthew  xix.  12,  where  it  is  said  approvingly,  "  that 
some  have  made  themselves  eunuchs  for  the  sake  of 
the  Kingdom  of  Heaven,"  and  states  that  "  Origeu, 
one  of  the  Christian  fathers  of  the  Church,  reduced 
himself  to  the  same  condition  as  did  the  Priests  of 
Cybele."  '" 

When  recovered  from  the  self-inflicted  injury,  the 
Galli,  as  the  Eunuchs  were  called,  adopted  the 
female  dress.  (See  Lucian's  account  of  the  Syrian 
Goddess  ;  and  for  an  account  of  the  habiliments  worn 
by  some  of  the  fraternity,  see  the  Golden  Ass  of 
Apuleius,   book  8.)      There  is  little  doubt  that  the 

72  Fetes  et  Courtisaiies  de  la  Qrcce.     Supplement  mix    Vutjiiffcs  <V  Anar.haiitix 
tt  d'  Antenor.  —  Aiiouyme,  a  Paris,  JSfi3. 


494 

Eunuchs]  "  Sodomites,"  which  are  referred  to  iu  the  ''  Books 
of  Kings,"  were  individuals  who  had  been  emasculated 
at  wild  orgies  similar  to  those  described  above,  the 
intention  being  that  they  might  conserve  as  long  as 
possible  the  softness  and  graces  of  youth.  It  is  cer- 
tain that  the  Gralli  gave  themselves  up  to  pederasty, 
and,  like  the  luodern  Vallabhachixryas  of  India, 
mingled  horribly  the  profane  with  the  sacred. 

In  ancient  times,  and  the  custom  still  survives 
in  Eastern  countries,  all  the  male  attendants  on  the 
person  of  the  king,  and  on  his  women,  were  eunuchs; 
so  much  so  that  the  word  literally  signifies  bed- 
keeper.  It  has  often  appeared  to  me  a  strange  thing 
in  the  story  of  Joseph  that  he  was  allowed  to  have 
access  to  his  master's  wife  without  having  been  made 
an  eunuch  ;  this  in  itself  would  induce  me  to  doubt 
the  truth  of  the  affecting  tale.  I  may  also  notice,  as 
a  most  remarkable  fact,  that  the  church  of  Rome, 
whose  worship  resembles  in  so  many  particulars  that 
offered  in  various  places  to  Ishtar,  Astarte,  Venus,  or 
Cybele,  still  retains  the  use  of  eunuchs  in  her  church- 
in  the  eternal  city.  The  idea  seems  to  be  that  the 
Almighty  delights  in  what  men  call  fine  music,  and 
that  it  is  better  that  the  treble  notes  shall  be 
chanted  by  mutilated  men  than  by  ordinary  women. 
For  ourselves,  we  see  no  reason  why  female  voices 
now  may  not  be  raised  in  St.  Peter's  at  Rome,  just 
as  Miriam  sang  of  old.  But  if  such  a  practice  were 
to  be  adopted  in  the  chief  temple  of  Poperj'-,  she 
would  lose  one  of  the  links  v/hich  connect  her  with 
paganism. 

Euphrates,  ^"^^  (Gen.  ii.  14),  signifies  "  Sweet  water." 


Eve,  ^^^\}  (Gen.  iii.  20),  chavah.     So  much  interest  .surrounds 
this  word  that  it  deserves  a  very  close  attention.     Let 
us  first  examine  into  the  various  meanings  of  those 
words,  the  characters  of  which  closely  resemble   the 
name  in  question  ;  and  in  doing  so,  we  must  remem- 
ber that  the  n  and  the  n   are   interchangeable,-  and 
that  the  present  vowel   points    did   not  exist  in  the 
primitive  Hebrew  writings. 
'^1'},    havah,     or    haiiah    = 
blow,"   "  a  breath,"  &c. 
^)\},    liauah,   or   havah,   = 
in  a  good  or  bad  sense. 


"  to    breathe,"    '•  to 
eagerness,"  "lust," 


™  For  au  explanation  of  this  Figure,  see  DuBOid,  lielii 


'jion  umvtrselle,  vol.  3,  p.  3i; 


496 

Eve]  l'^,    haifah,     =    "to    be,"    sl[j.l    —    'I    live,    am, 

exist.' 
i^*'?,  hayali,    =    "  ealnraity." 

"^^^0?  cJiavaJt,  =    "to  live,'  =  vivo;    also    'to  say, 
or  relate,'   '  to  move  in  a  circle  about  a  thing,' 
'to  wind  round  a  thing,'   'a  serpent,'  also  'to 
put  or  bind  together.' 
'^l'^,  cl  Lay  all,    =  '"'the  vital  force, — life." 
'"■JC,  chavooh,  =  "a  circular  tent." 
i^.'!'?,  cJiiveli,     =  "  a  hamlet." 
C'-l'^,  cJioocha,  =  "  to  cut  into,  to  pierce." 
'!?'""°',  chucha,    =  "  a  thorn." 

^Y},  chavacli,  =  "a  cleft,  fissure,  or  gap."     There 

is  a  goddess  in  Ass3a-ia  whose  name  is  read  as 

NTi,  hiya,  =  "  ev'iva,"  "viva,''  "vivc." 

Ere  we  proceed  farther  let  us  turn  to  the  words, 

"  Male  and  female  created  he  them  "   (Gen.  i.  27). 

The  Hebrew   words    are    "i?!  and  "^^P^,    zachar,    and 

n'keha,  which  signify  literally  "digger,"  and  "hole." 

If  we   turn   to   Adam,   we   find  that  it  means    "the 

red    one,"    "  the    male."      We   then   find,    that   the 

word    which    signifies    life    in    the    majority    of    the 

Shemitic  tongues,   also   signifies  the  serpent ;  while 

in  those  called  Indo-Scythic,  the  bull  and  life  have 

the  same  words  to  express  them.^* 

All  these  considerations  lead  us  to  the  belief 
that  the  word  Eve,  in  strictness,  signifies  "the 
concha,"  or  "  the  female  fissure."  "VVe  are  told  that 
Adam  gave  the  name  to  his  wife  "  because  she  was 
the  mother  of  all  hving  "  (Gen.  iii.  20).  And  some 
modern  dictionaries  of  to-day  tell  us,  that  the  part 
in  question  is  designated  as  "the  mother  of  all 
saints,"  or  "  the  mother  of  all  men." 

''■'  La.takd,  EecheixJies  sur  le  Culte  de  Venus,  \-..  30.     Paris,  1837. 


497 

Eve]  In  the  annexed   wood-cut,    Fig.    95,       Fig.  95. 

which  is  copied  from  an  Egyj^tian  seal, 
by  Layard  {Nineveh  and  Bah/Ion,  p. 
156),  the  Egyptian  god,  Harpocratcs, 
is  seen  seated  on  the  mystic  lotus,  in 
adoration  of  the  Yoni,  or  '"iin,  or  havali,  "the  mystic 
mother  of  all."  In  other  words,  Adam  and  Eve 
signify  the  same  idea  as  "  Abraham  and  Sara," 
"Esau  and  Jacob,"  man  and  woman  ;  thus  embody- 
ing in  the  Hebrew  the  Indian  notion,  that  all  things 
sprang  from  Mahadeva  and  his  sacti,  '  my  lady  Sara ' 
(Saraiswati). 

This  deduction  enables  us  at  once  to  recognise, 
as  did  the  early  Christians,  the  mythical  character  of 
the  account  of  the  creation  ;  and  we  must  conclude 
that  the  story  means,  that  the  male  and  female 
lived  happily  together  so  long  as  each  was  without 
passion  for  the  other,  but  that  when  union  took  place 
between  them,  the  woman  suffered  all  the  miseries 
inseparable  from  pregnancy,  and  the  man  had  to  toil 
for  a  family,  whereas  he  had  previously  only  thought 
of  himself.''     The  serpent  is  the  emblem  of  "  desire," 

75  It  is  I  think  evident,  that  one  of  the  writers  in  Genesis  lias  had  a  similar 
opinion  to  my  own,  and  bj  the  introductiou  of  the  words,  "  MJiilominns  mariti  tui 
consuetv.dinem  deiiuo  aj)petes,  — thy  desire  shall  ho  to  thy  husband,"  — has  inten- 
tionally made  a  pnn. 

The  following  is  from  the  pen  of  Jlons.  Felix  Lajakd.  "  Le  role  particulier 
dn  serpent  dans  tons  les  systt-mes  religieux  de  I'antiquite  nous  montre  que  I'on'con- 
siderait  le  serpent  comme  un  symbole  de  vie,  et  que  pour  cette  raison,  on  I'attribuait 
dana  sa  bonne  acceptionanx  divinites  dont  la  principale  fonction  est  de  prd-sider  a' 
la  creation  dn  nioude,  a  la  reproduction  des  ctres,  k  la  conservation  de  la  vie  ou  de 
la  sante.  Aussi  voyons  nous,  dans  la  plupart  des  lanques  dites  Scmitiques  le  mot 
qui  signifie  la  vie,  hayy  ou  hay,  haya,  Uyo,  huyya,  signifier  egalement  lesei^^ent;  de 
meme  que  dans  certaiues  langues  appellos  Iiido-scylhiques,  le  mot  qui  sert  a  designer 
le  taureau,  autre  symbole  de  vie,  a  la  double  signification  de  vie  et  taureau." 
liecherches  svr  le  Culte  de  Venus,  pp.  35,  3G.  The  connexion  between  life  and 
that  which  is  tj^ified  by  the  serpent,  is  seen  more  conspicuously  in  the  French 
language  than  in  any  other  modex-n  tongue  which  I  am  acquainted  with.     In  it 


498 

Eve]  indicated  by  the  maii  and  recognised  by  the  woman. 
After  writing  thus  far,  I  consulted  the  hook  of  Jashar, 
by  the  hate  learned  Dr.  Donaldson,""'  and  found  that 
his  conclusions  were  similar  to  my  own ;  differing 
only  in  such  small  details  as  are  usually  found  to 
exist  in  accounts  drawn  up  by  independent  observers. 
There  is  a  striking  resemblance  between  the 
Hindoo  and  the  Hebrew  myths.  The  first  tells  us 
that  Mahadeva  was  the  primary  Being,  and  that 
from  him  arose  the  Sacti.  The  second  makes  Adam 
the  original,  and  Eve  the  product  of  his  right  side ; 
an  idea  which  is  readily  recognisable  in  the  word 
Benjamin.  After  the  creation,  the  Egyptian,  Vedic 
and  Jewish  stories  all  place  the  woman  beside  a 
citron,  or  pomegranate  tree,  or  else  one  bearing  both 
fruits  ;  near  this  is  a  cobra,  or  asp,  the  emblem  of 
male  desire,  because  these  serpents  can  inflate  and 
erect  themselves  at  will.  The  unopened  flowers  of 
the  citron  and  its  fruit  resemble  a  testicle  in  shape  ; 
the  floAver  of  the  pomegranate  is  shaped  like  a  bell, 
which  closely  resembles  the  female  breast,  and  when 
arranged  in  bunches  of  three  recalls  to  mind  the 
phalHc  triad.  The  frait  of  the  pomegranate  typifies 
the  full  womb.     The  eating  of  the  apple  is  equivalent 


the  phallus  aud  existence  have  the  same  souud,  the  former  being,  however, 
masculine,  while  the  latter  is  feminine. 

7G  Jashar,  2cl  edit.  Lond.  and  Edin.,  Williams  &  Norgate,  ISGO.  His  words  are : 
"  Ac  primum  quidem  ii;rT3  ille  sive  serpens,  qui  iucentivas  struit  mulicri  non  viro 
insidias,  phallicum  Baal-Peoris  signum  denotat.  Quanta  iutersit  inter  hoc  signum 
et  generationis  organon  similitudo  uou  opus  est  ut  fusius  expouam."  Jashar,  editio 
secunda,  p.  48.  Once  again  I  find  m}'  views  sixpported  by  him,  in  his  remarks  upon 
the  legend  of  the  temptation :  "  Ut  omnia  uno  tenore  currant  redeamns  ad  mysticam 
serpentis  siguificatiouem.  Si  igitur  sub  serpentis  imagine  phallicum  signum 
intclligimus,  quam  plana  sunt  et  coucinna  cuncta  picture  lineamenta."  "  Neque 
enim  pro  phallo  poneretur  serpens  nisi  res  significata  cum  typo  accurate  congru- 
eret,"  p.  51. 

For  a  farther  confirmation  of  this  view,  see  Jacob,  mfra. 


499 

E^Ti:]  to  receiving  to  o-irspfLa,  which  is  at  this  da^^,  to  manj' 
a  young  and  fair  daughter  of  Eve,  "  the  direful 
sjDring  of  woes  unnumhered." 

It  is  rude  thus  to  destroy  the  groundwork  of  some 
of  our  finest  poetic  images,  hut  the  philosopher  ought 
not  to  indulge  in  fancy,  nor  allow  the  prejudices  of 
early  teaching  to  set  aside  the  stern  logic  of  facts. 
The  Christian  fathers  considered  the  hook  of  Genesis 
as  mythical,  their  sons  will  not  he  less  Christian  if 
they  adopt  the  same  belief. 

Evi,  ''l^.  (Numb.  xxxi.  8),  sigriifies  "desire." 

Evidence.  There  are  few  words  with  which  we  are  more 
familiar  than  this,  yet  there  are  none  which  we 
interpret  more  vaguely.  The  mathematician,  the 
physicist,  and  the  lawyer  consider  it  a  part  of  their 
business  to  investigate  rigorousl_y,  and  cross-examine 
closely,  every  thing  that  offers  to  give  testimony  in 
establishing  a  particular  truth.  The  theologian,  on 
the  contrary,  takes  for  fact  every  statement  which 
is  consonant  with  his  own  views,  and  only  thinks 
it  right  to  cross-examine  witnesses  when  they  are 
on  the  side  opposed  to  his  own.  If  a  man  comes 
to  a  chemist,  and  declares  that  an  ornament  is  gokV 
though  it  is  lighter  than  silver,  the  professor's  first 
impulse  is  to  call  the  man  a  goose  for  believing 
such  nonsense,  his  second  is  to  examine  what  the 
counterfeit  actually  consists  of.  In  like  manner,~if 
an  individual  comes  to  a  philosopher  with  a  book, 
and  says  this  is  the  infallible  word  of  God,  whilst  it 
abounds  with  blunders,  and  is  dotted  with  obscenities, 
there  is  an  inclination  to  say  something  uncompli- 
meutaiy  to  the  bearer,  and  a  propensity  to  inquire 
into  the  real  nature  of  the  volume.  In  the  case  of 
spurious    gold,    the    opinion    and    assistance    of   the 


500 

Evidence^  cliemisi  are  gratefully  taken,  for  in  so  worldly 
a  matter  as  the  value  of  money,  all  can  feel  an 
interest ;  but  in  the  case  of  the  book,  which  only 
concerns  something  far  more  valuable  than  hard  cash, 
both  the  assistance  and  opinion  of  the  philosopher 
are  despised.  The  theologian  lays  down  the  evidence 
in  favour  of  his  assertion  thus :  The  Bible  must  be 
inspired,  because  it  has  always  been  beheved  to  be 
so ;  it  must  be  the  word  of  God,  because  it  says  that 
it  is  so,  and  tluit  cannot  err;  adding,  as  a  rider — 
because,  if  it  is  wrong,  Avhat  can  be  right  ?  To 
bolster  up  this  assertion,  every  testimony  which  seems 
to  be  favourable  is  fostered  and  expanded  to  the 
utmost,  but  it  is  not  rigidly  tested  under  any  circum- 
stances. Like  Don  Quixote's  second  helmet,  it  is 
not  tried  by  a  sword-stroke,  lest  it  should  be  found 
weaker  than  it  looks.  On  the  other  hand,  every  effort 
is  made  to  prove  that  an  opposing  witness  is  of  bad 
reputation,  that  he  is  speaking  from  hearsay,  and 
knows  nothing  about  the  subject.  If  the  testimony 
succeeds,  however,  in  escaping  the  ordeal  unscathed, 
it  is  by  no  means  respected,  and  if  possible  is  shelved 
under  the  name  of  a  "  difBculty,"  and  carefully  con- 
cealed from  observation. 

Such  a  style  of  treating  evidence  is  not  calculated 
to  eHcit  truth.  As  an  illustration  of  its  operation, 
let  us  examine  the  effect  produced  by  1  Kings  xiii., 
which  is  read  annually  in  our  churches  on  the  eighth 
Sunday  after  Trinity.  The  thoughtful  boy,  just 
breeched  and  taught  to  respect  his  Bible,  considers  the 
chapter  as  a  wonderful  illustration  of  the  foresight  of 
a  prophet,  of  the  vindictiveness  of  "the  Lord,"  and 
of  the  magnanimity  of  a  lion.  But  as  his  familiarity 
with  the  subject  increases,  he  wonders  how  it  was  that 


501 

Evidence]  the  seer,  who  could  foretell  all  about  Josifih,  knew 
nothing  about  the  beast ;  how  it  happened  that  he 
who  knew  "  the  word  of  the  Lord  "  so  well,  could  not 
ascertain  that  the  other  prophet  was  telling  lies.  The 
lad  then  feels  surprised  that  there  was  any  necessity 
for  the  prophet  to  go  from  Judah,  to  tell  the  disagree- 
able news  which  he  did  to  Jeroboam,  whilst  the  old 
Bethel  seer,  who  lived  on  the  spot,  knew  all  about 
it  (sec  ver.  32).  "When,  in  our  youthful  days,  we 
propounded  such  considerations  to  our  elders,  we 
were  '  put  off '  with  such  observations,  that  we  could 
not  fail  to  see  that  our  questions  were  "  difficulties." 
As  year  by  year  came  round,  our  imagination  was 
fired  by  the  secession  of  the  Southern  from  the 
Northern  United  States  of  America,  and  we  endea- 
voured to  compare  and  contrast  this  with  the  rebel- 
lion of  Jeroboam.  We  tried  to  realise  the  story  of 
the  Prophet  going  from  an  ancient  Washington  to 
an  ancient  Richmond.  Our  eye  saw  the  venturous 
missionary  start  upon  his  pony  and  reach  the  line 
of  sentries,  the  outposts  of  Judah ;  there,  when 
challenged  by  the  outposts,  he  would  declare  that 
he  had  a  divine  message  to  carry,  and  must  advance. 
If  he  escaped  being  shot  as  a  deserter  or  as  a  spy, 
he  might  then  reach  the  advanced  guard  of  the 
Southern  army,  where,  if  he  again  escaped  the  fate 
of  a  spy,  he  would  be  fortunate.  We  now  see  him, 
in  fancy,  arrived  at  Richmond,  and  thundering  out 
a  statement  that  at  some  future  time  a  President 
in  AVashingtou,  named  Queechy,  would  gobble  up 
Richmond  ;  we  then  imagine  that  we  see  him 
attacked  by  a  mastodon,  which,  having  killed  him, 
quietly  looks  on.  Now  it  will  be  noticed  that  wo 
have  "been    obhged   to   draw   upon    our   imagination 


Evidence]  for  our  description  of  every  step  takeu  after  the 
fanatic  left  the  friendly  lines  of  his  own  people.  We 
have  no  means  of  knowing  what  he  said  and  what 
he  did,  whom  he  saw,  and  what  he  talked  about, 
except  by  the  enemy's  narrative.  Wherever,  then, 
there  is  no  communication  between  the  capitals  of 
foes,  there  can  be  no  true  narrative  given  in  the 
one,  of  the  transactions  and  conversations  occurring 
in  the  other.  If  any  one,  therefore,  were  to  narrate 
a  history,  resembling  that  of  the  false  prophet,  as 
having  occured  at  Richmond  during  the  late  war, 
it  would  be  utterly  scouted.  The  evidence  in  favour 
of  the  story  told  in  the  Book  of  Kings  is  equally 
valueless. 

By  attempting  to  analyse  the  testimony^  still 
farther,  Ave  shall  probably  ascertain  the  true  character 
of  the  witness.  We  notice  that  the  denunciation  of 
the  prophet  against  the  altar  erected  by  Jeroboam 
is  directly  against  the  king  and  the  rebellious  Israel- 
ites ;  yet  the  seer  cannot  foretell  that  the  acts  of 
Josiah,  of  whom  he  speaks,  will  be  directed  against 
men  "  from  Babylon,  from  Cuthah,  from  Ava,  from 
Hamath,  and  Irom  Sepharvaim  "  (2  Kings  xvii.  24). 
He  who  tells  by  name  the  prowess  of  the  future 
king  cannot  see  that  the  annihilation  of  Israel  will 
precede  Josiah's  accession  to  the  throne. 

Again,  the  writer  of  the  story  makes  the  Jewish 
augur  to  be  killed  by  a  lion.  Let  us  examine,  for  a 
moment,  what  this  involves.  There  are  not  lions 
without  there  being  thickets  for  them  to  dwell  in, 
and  there  are  not  thickets  large  enough  to  harbour 
wild  beasts  except  when  the  land  is  very  sparsely 
populated.  With  the  cultivation  of  the  ground,  and 
the  spread  of  inhabitants,  all  wild  woods  are  cut  down. 


508 

Evidenck]  Now,  during  the  reign  of  Solomon,  the  prosperity 
of  Juclah  and  Israel  is  described  in  such  terms  as  to 
lead  us  to  the  belief  that  no  place  of  habitation  for 
lions  could  have  existed  between  Bethel  and  Jeru- 
salem, or  in  any  part  of  Palestine.  To  su^jpose  that 
within  a  year  of  his  death  the  high  roads  throughout 
the  kingdom  could  be  infested  with  wild  Ijcasts, 
would  be  a  blot  upon  the  fair  fame  of  Solomon. 
This  antagonism  between  population  and  ^\ild  beasts 
is  recognised  by  the  writer  of  Deuteronomy  (chap, 
vii.  22),  consequently  we  are  standing  on  strict  Biblical 
analogy  when  we  say  that  the  presence  of  the  lion 
on  a  public  highway  indicates  a  thinly  inhabited 
country.  Now  in  the  time  of  Josiah  Palestine  had 
been  greatly  depopulated.  The  Syrians  had  devas- 
tated Israel ;  Syria  and  Israel,  combined,  had  ravaged 
the  whole  of  Judah,  with  the  exception  of  Jerusalem. 
The  kings  of  Assyria  had  carried  away  all  that 
remained  of  the  ten  tribes  ;  and  though  they  brought 
some  other  men  to  take  their  place,  still  it  was  clear 
that  lions  had  begun  to  multiply  in  the  land  (2  Kings 
xvii.  25).  At  a  subsequent  period,  again,  Senna- 
cherib had  harried  the  land  with  an  army,  which, 
for  so  small  a  country  as  Palestine,  was  enormous. 
In  the  very  years  of  Josiah's  father,  the  Assyrians 
had  again  entered  Judaea,  and,  Ave  presume,  had 
taken  Jerusalem,  for  they  carried  away  its  king, 
Manasseh.  There  was,  then  during  the  reign  of 
Josiah,  valid  reasons  for  the  frequency  with  which 
lions  were  seen ;  and  that  they  were  common,  we 
infer  from  the  small  surprise  which  was  manifested 
when  the  adventure  of  the  prophet  became  known. 

If    we    next   turn    to   the   political    condition   of 
Palestine  at  the  period   in   question,  we   find,  both 


504 

EviDENCEj   from  tlie  Bible  aud  from  the   Cuneiform  writings 
deciphered  hy  Rawliuson  and   others,  that  the  whole 
country   had   been  repeatedly  ravaged  by  the  Assy- 
rians ;   and   even  if  Jerusalem  had  escaped,  —  which, 
from  the  captivity  of  Manasseh,  we  greatly  doubt,  — 
the  amount  of  men  left,  who  would  be  able  to  form 
an  army,  must  have   been   miserably   small.     Even 
after  a  series   of  successful   wars,   we  have    seen,  in 
Napoleon's  day,  a  country  so  large  as  France  denuded 
of  strong   men   so   completely  as  to  make  the  raising 
of  a  powerful    army   impossible.     AVhilst   king   over 
a  miserable  remnant  only,  Josiah  and  his  court  could 
not    fail    to    be    humiliated   when  they  heard  of  the 
glorious    memory    of    Solomon.     To    compensate  for 
this,    it    was    natural   that    some    scheme    should    be 
adopted  which  would  promise  something  great.     Now 
that    Samaria    was    ruined,    it    was    easy    to    ravage 
Bethel  ;    if    there    were   no    men    left   for   them    to 
encounter,    there    were    the    bones    of    the    ancients 
which  could  be  burned  ;  to  revenge  oneself  upon  the 
dead    is    much    easier    than    to    conquer    the    living. 
Some    astute   writer    was   then   found   to    concoct   a 
story,  which  gave  the  flattering  unction  to  the  king, 
that  his   coming  had  been  forseen,   and  the    nature 
of    bis    acts    foretold  ;     the    desired    expedition    was 
then    made,    and    thus    the     royal    vanity    and    the 
priestly   pique    against    an     ancient    foe    were    both 
rewarded. 

We  conceive,  then,  that  the  rules  of  evidence 
oblige  us  to  conclude  that  the  thirteenth  chapter  of 
the  first  book  of  Kings  is  as  untrue  as  are  the  fables 
which  strew  the  histories  of  Greece  and  Eome ;  that, 
so  far  from  being  a  prophecy,  it  is  nothing  more  than 
a  contrivance  to  effect  an  ignoble  purpose,  and  wholly 


505 

Evidence]  undeserving  a  place  in  a  book  whose  every  page 
is  said  to  be  inspired. 

The  sole  objections  ofi'ored  to  the  testimony 
here  adduced  are,  that  they  shake  one's  faith  in  the 
verbal  inspiration  of  Scripture,  and  stultify  certain 
modern  preachers. 

We  shall  best  understand  the  value  of  the  state- 
ment by  putting  an  imaginary  case.  Let  us  suppose 
that  the  government  of  a  country  issues  the  whole 
of  the  gold  coinage  in  the  realm,  and  warrants  every 
piece  to  be  the  pure  unalloyed  metal  ;  let  us 
imagine,  still  farther,  that  the  authorities  act  at 
hrst  with  good  faith,  and  that  the  practice  of 
issuing  the  same  coinage  has  continued  for  many 
hundred  years  without  any  decided  complaint.  Let 
us  now  conceive  that,  by  the  development  of  trade, 
merchants  have  had  to  exchange  or  to  compare  their 
coins  with  those  current  elsewhere,  and  have  been 
unable  to  demonstrate  to  others  that  the  gold  is  as 
genuine  as  it  professes  to  be.  The  merchants  then 
will  naturally  complain  to  the  executive  about  the 
baseness  of  the  standard.  If  the  government  respects 
honour,  truth,  and  justice,  it  will  thank  the  dis- 
coverers for  their  information,  and  inquire  into  the 
subject  ;  if,  on  the  contrary,  its  members  are 
indolent,  careless  of  honour,  and  content  to  allow 
counterfeit  to  pass  for  sterling  coin,  tliey  will  im- 
prison, exjjel,  or  otherwise  persecute  —  if  possible  to 
destruction  —  the  pioneers  of  knowledge,  and  enact 
penalties  upon  every  one  who  questions  the  purity 
of  its  gold. 

But  a  time  will  come  in  which  the  increase  of 
knowledge  becomes  more  general,  and  all  who  are 
able  scientilically  to  investigate  the  fineness  of  gold 


606 

Evidence]  recognise  the  fact  that  the  metal,  which  passes 
current  as  being  unalloyed,  contains  in  reality  a 
great  deal  of  dross.  In  direct  proportion  to  the 
number  of  these  discoverers,  is  the  executive  per- 
plexed. To  acknowledge  the  errors  of  former  govern- 
ments is  thought  to  be  a  fatal  step,  for  they  have 
been  adopted  by  the  present ;  and  for  a  ministry 
to  acknowledge  itself  fallible,  is  to  abdicate  its 
power.  The  most  natural  result  is,  that  all  sceptics 
of  the  coin  are  condemned  to  outlawry,  and  the 
spurious  gold  is  more  fiercely  thrust  upon  all  those 
who  can  be  made  to  receive  it  than  it  ever  was 
before,  whilst  '  bigot '  and  '  infidel '  become  the  watch- 
words of  opposite  parties.  This  is  the  last  step 
towards  the  catastrophe  which  occurs,  when  all  who 
are  in  the  realm  alike  refuse  to  believe  in  the 
genuineness  of  the  government  gold.  Even  the 
bigots  become  infidels,  as  happened  in  France  prior 
to  the  revolution.  Such  a  misfortune  seems  to  be 
approaching  towards  us. 

The  Church  of  England  has  long  been  circu- 
lating as  pure  gold,  or  absolute  truth,  that  which 
has  been  long  recognised  by  the  thoughtful  as  alloyed 
with  base  metal  ;  but  she  has  hitherto  adhered  to 
her  own  coinage,  and  despised  the  warnings  of  her 
disciples.  She  very  determinately  closes  her  eyes 
to  the  signs  of  the  times,  and  looks  upon  every 
complainant  as  a  sworn  enemy  ;  if,  however,  she 
will  investigate  evidence,  and  set  herself  to  examine 
rigidly  the  value  of  that  which  she  puts  forth  as 
pure  and  unadulterated  gold,  she  may  yet  retain 
the  power  of  uttering  our  coinage.  Assuredly,  if  she 
does  act  thus,  she  will  find  a  sympathy,  which  is 
withheld  so  long  as  the  belief  exists,  that  she  knows 


507 

EviDENCEj  but  dare  not  acknowledge  the  intrmisic  value  of 
that  which  she  calls  truth. 

EviL-MERODACH,  V'^P  ^']^,  (2  Kings  xxv.  27),  I  should  read 
as  "  Merodach  is  I,ord  of  the  Air." 

EziiAi,  ''^^,  (1  Chron.  xi.  37),  spelled  thus  instead  of  Etzba, 
ys^x^  "the  forefinger,"  a  phallic  emblem;  ^!^*,  a:^ah, 
"to  sprout,"  "to  grow;"  also  "to  shine,"  "to  be 
beautiful." 

EziiON,  l'''3>\S  (Gen.  xlvi.  16),  "The  finger  of  On,"  or  "On 
the  finger." 

EzEKiEL,  ^^\?.\^]  (Ezekiel  i.  3),  or  Jahezakal,  "El 
strengthens." 

A  study  of  the  writings  and  character  of  this 
individual  will  give  us  a  good  insight  into  the  nature 
of  those  claims  upon  which  we  have  been  accustomed 
to  award  the  title  of  prophet  to  a  man.  In  the  first 
chapter  of  the  book  w-e  find  a  vision,  in  which  the 
Almighty  is  described  much  in  the  same  way  as  he  is 
depicted  by  the  heathen — L  c,  as  many-faced  and 
many-limbed  —  combining  a  likeness  of  the  human 
figure  with  that  of  the  bull,  the  lion,  and  the  eagle  ; 
these  being  again  united  with  the  figure  of  a  wheel, 
the  typical  representation  of  the  sun.  After  thus 
describing  '  the  Lord  '  as  resembling  the  sacred  em- 
blems of  the  Assyrians  and  Babylonians,  the  prophet 
tells  us  that  he  was  sent  to  the  children  of  Israel. 
Ere  he  started,  he  is  told  to  eat  a  book,  and  does  so. 
Now  in  this  trait  the  physician  at  once  recognises 
the  existence  of  lunacy  ;  one  of  the  most  common  and 
characteristic  features  of  insanity  being  the  frequency 
with  which  hallucinations  occur,  during  which  strange 
sights  are  witnessed,  and  queer  mandates  are  beard,  to 
which  implicit  obedience  is  rendered.  For  example, 
some  power  becoming  visible  to  the  lunatic  will  order 


508 

Ezekiel]    him  to  plant  himself  as  a  tree  in  the  garden,  so 
that  he   may  bear  fruit;    forthwith,  in  obedience  to 
order,  the  patient  digs  a  hole,  stands  in  it,  heaps  the 
earth  around  him,  and  calls  himself  an  apple-,  pear-, 
cherry-tree,  &c.,  according  to  his  fancy.     To  the  book- 
eating  the  prophet  now  adds  (chap.  iii.  15)  an  obsti- 
nate silence  of  seven  days,  although  the  mandate  given 
to  him  Avas  to  preach.     Forgetting  this  order,  he  has 
another  vision,  which  speaks  to  him  alone ;  and  then, 
under  the  influence  of  the  spirit,  he  goes  to  shut  him- 
self up  in  his  own  house  (chap.  iii.  24).     After  farther 
converse  with   "the  Lord,"  the  prophet  takes  a  tile, 
and  pourtrays  upon  it  a  town,  which  he  calls  Jeru- 
salem;  and  he  "  makes  believe"  to  besiege  it,  using 
an  iron  pot  for  a  bulwark.     To  accompHsh  his  end, 
he  lies  down  on  his  one  side  three  hundred  and  ninety 
days,  iu  consequence  of  the  sins  of  Israel,  and  forty, 
more  days  on  his  other  side  for  the  house  of  Judah ; 
and  as  he  thinks  that  each  day  symboHses  a  year, 
he  imagines  that  he  is  doing  some  stupendous  work 
(chap.  iv.  1-6).     After  this,  apparently,  he  lies  upon 
his  back,  but  this  process  is  interrupted  by  the  neces- 
sity for  food  ;  but  even  in  procuring  the  necessaries 
of  life  the   diseased   brain  is  apparent,  for   the   man 
attempts  to  cook  his  food  with  human  dung  (ver.  12) ; 
but  as  this  cannot  be  managed,   he  betakes  himself 
to  the  droppings  of  cattle,  just  as  do  the  majority  of 
orientals   when  wood  is  scarce.      The  next  freak  of 
the  poor  prophet  is  to  shave  off  all  his  hair,  to  weigh 
it  into  three  parts,  to  burn  one,  to  subdivide  another, 
and  to  scatter  the  rest  to  the  winds.     Some  of  these 
are  then  collected  and  treasured  up  in  a  pocket ;  but 
again  taken  out  and  burned ;  and  when  this  is  done, 
there  is  afterwards  a  message  given  to  the  prophet. 


509 

Ezekiel]  the  burden  of  which  is  .1  denunciation  of  wrath  for 
alleged  sins,  which  have  been  committed  by  every 
nation  which  has  ever  existed,  as  much  as  by  the 
Jews.  Now  it  must  be  noticed,  that,  uj)  to  the 
period  at  which  we  have  arrived,  Ezekiel  has  appa- 
rently uttered  no  sound;  the  Lord  speaks  to  him, 
so  he  says,  but  he  in  his  turn  does  not  communi- 
cate with  the  people. 

In  chapter  vi.  we  find  that  he  sets  his  face 
towards  the  mountains  of  Israel,  and  thunders  his 
denunciations  to  the  empty  air,  and  ends  by  smiting 
himself  with  his  hand  and  stamping  with  his  foot, 
and  muttering  to  himself  lamentations,  and  mourn- 
ing, and  woe.  Chapter  vii.  is  a  continuance  of  the 
communication  from  the  Lord  to  Ezekiel,  but  there 
is  no  evidence  that  the  message  is  imparted  to  the 
people. 

We  then  find,  chapter  viii.,  that  whilst  Ezekiel 
is  sitting  in  his  own  house  —  which  we  presume 
was  in  Tcl-abib,  by  the  river  of  Chebar  —  he  has 
some  elders  of  Judah  before  him.  Without  any 
warning,  he  ceases  to  observe  what  is  before  him, 
but  sees  a  flame  and  brightness,  which,  being  also 
furnished  with  a  hand,  carries  him  oft"  by  a  lock  of 
his  hair  right  away  to  Jerusalem ;  but  as  the  prophet 
clearly  tells  us  that  all  this  was  visionary,  we 
cannot  attach  any  weight  to  the  description  which  be 
gives  us  of  what  he  saw  there.  The  delusion  then 
continues,  and  Ezekiel  hears  a  mandate  given  to  six 
men  to  go  and  destroy  certain  individuals  in  Jeru- 
salem ;  and,  finally,  the  vision  changes  into  that 
which  was  first  seen  by  the  river  of  Chebar.  Again 
the  vision  changes,  and  the  prophet  is  in  the  presence 
of   twenty-five    men,  and  his    Mentor  whispers   into 


510 

Ezekiel]  his  ear  what  dreadful  fellows  they  are,  and  what 
shall  be  their  doom.  One  of  them  then  seems  to 
fall  dead,  and  the  prophet  is  horror-stricken  ;  but 
after  awhile  the  glorious  vision  reappears,  and  carries 
him  into  Cbahlea.  On  his  imaginary  arrival  there, 
he  gives  a  visionary  discourse,  chapter  xi.  24,  25 ; 
after  which  we  conclude  that  he  finds  himself  wide 
awake  in  his  own  house.  The  lunatic  affection  now 
assumes  another  phase ;  for  he  makes  a  parcel  of 
his  goods  and  carries  them  about  from  place  to  place, 
and  makes  lielieve  to  be  a  captive  going  into  slavery : 
then  he  digs  through  a  wall,  and  eats  and  drinks 
as  if  in  horrible  distress  (chapter  xii.  3-5,  18,  19); 
but  even  yet  there  is  no  communication  made  to 
outsiders  ;  all  that  we  have  hitherto  read  has  been 
revealed  to  the  prophet  alone.  In  chapter  xiv.  we 
again  find  the  prophet  in  the  presence  of  some 
elders  of  Judah,  when  another  message  comes,  with 
orders  for  it  to  be  delivered  ;  but  we  seek  in  vain 
for  evidence  that  the  communication  ever  passed  the 
prophet's  lips.  In  this  chapter  we  find  references 
made  to  Noah,  Daniel,  and  Job  (vv.  14,  20),  and  to 
"the  house  of  Israel  and  the  stranger  that  sojourneth 
in  Israel  "  (ver,  7)  — anachronisms  which  it  is  impos- 
sible to  explain ;  for  Israel  at  the  time  of  Ezekiel  had 
not  any  land  of  their  own  in  which  a  stranger  could 
dwell,  and  Daniel  -  at  least  he  whom  we  know  as 
such  —  had  not  then  arisen.  In  the  sixteenth  chap- 
ter, Ezekiel  is  told  to  let  Jerusalem  know  her 
abominations  ;  but  this  he  could  not  do  as  long  as 
he  was  in  the  captivity  by  the  river  of  Chebar. 
He  does,  however,  receive  the  message,  and  a  more 
foul  one  it  is  difficult  to  conceive.  After  other 
communications,  we  find  once  more  that  some  elders, 


511 

Ezekiel]  on  this  occasion  elders  of  Israel,  sat  before  him 
to  inquire  about  the  word  of  the  Lord.  Without 
noticing  this  ajsparent  anachronism,  we  turn  our  eyes 
to  the  message  which  reaches  Ezekiel,  but  again  are 
unable  to  find  any  evidence  whatever  that  the  com- 
munication reaches  the  elders.  The  sole  sentence 
on  which  we  can  build  the  idea  that  he  was  not  a 
dumb  prophet  is,  "  Ah  !  Lord  God,  they  say  of  me. 
Doth  he  not  speak  parables?"  (chapter  xx.  48); 
words  which  have  not  necessarily  any  reference  to 
the  message  which  he  tells  us  that  he  had  received. 
Ezekiel  once  again,  in  chapter  xxi.,  vaticinates  to 
the  winds,  or  rather  towards  distant  Jerusalem ;  and 
in  the  two  subsequent  chapters,  he  again  receives 
"  from  the  Lord  "  a  description  of  the  sins  of  Sama- 
ria and  Jerusalem,  which  exceed  in  coarse  obscenity 
all  other  parts  of  the  sacred  writings.  Passing  by 
a  few  chapters,  we  come  to  the  twenty-sixth,  seventh 
and  eighth,  wherein  we  iSnd  the  real  value  of  the 
"word  of  the  Lord"  as  it  came  unto  this  so-called 
prophet.  Li  the  first  of  the  two  named,  Ezekiel 
distinctly  asserts  that  Nebuchadnezzar  shall  conquer 
Tyre,  and  raze  the  city  to  the  ground  ;  if  all  his 
other  vaticinations  have  been  vague,  tliis  is  clear 
as  the  day.  But,  though  unequivocal,  the  prophesy 
is  absolutely  false ;  for  in  the  twenty-ninth  chapter, 
verses  18  to  20,  we  find  "  the  Lord  "  again  speaking, 
to  the  effect  that  Nebuchadnezzar  did  not  gain  any 
advantage  against  Tyre,  but  that  he  should  have 
Egypt  again. 

After  this,  it  is  utterly  impossible  to  believe  that 
the  formula,  "  Thus  saith  the  Lord,"  signifies  any 
more  than  *  thus  thinketh  the  prophet.'  We  are 
unable    to    give  any  more  wciglit  to  the  writings  or 


512 

EzekielJ  utterances  of  sncli  a  man  than  we  would  give  to 
those  of  any  other  astute  observer,  whose  mind,  being 
occasionally  touched  with  insanity,  evinces  that 
wonderful  apitude  for  close  observation,  vigorous 
thought,  powerful  declamation,  and  bizarre  imagery 
which  is  common  amongst  those  lunatics  whose 
malady  is  not  very  severe.  If  we  may  believe  the 
testimony  of  the  late  Dr.  Wolfi',  who  travelled  across 
from  the  west  coast  of  Asia  to  Bokhara,  a  man  who  is 
insane  is  still  considered  by  Orientals  as  a  prophet ; 
but  that  is  no  reason  why  VvC  ourselves,  who  are 
familiar  with  all  phases  of  lunacy,  should  do  so  too. 

In  studying  the  lives  of  the  prophets,  the  reader 
will  find  few  things  more  striking  than  the  want  of 
cohesion  amongst  the  individual  seers.  Each  man 
seems,  to  use  a  current  expression,  '  to  go  upon 
his  own  hook  ;  '  Elisha,  Jonah,  Amos  and  Isaiah  are 
all  more  or  less  contemporary,  so  are  Nahum,  Hosea 
and  Micah,  so  also  are  Habakkuk,  Jeremiah  and 
Zephaniah,  and  the  interval  between  Obadiah,  Ezekiel, 
Haggai  and  Zechariah  is  by  no  means  great,  yet 
not  one  of  them  seems  to  be  aware  of  the  existence 
of  the  other.  Ezekiel  does  not  seem  to  have  known 
that  the  utterances  which  went  no  farther  than  to  his 
own  mind,  Jeremiah  was  speaking  aloud  to  the 
people  at  Jerusalem.  Yet  none  can  doubt  that  the 
message  of  both  when  united  would  have  been 
stronger  than  when  separately  given.  Each  prophet 
might  have  solaced  his  companion,  and  compared  the 
message  before  it  was  delivered.  We  Avill  not  attri- 
bute the  want  of  union  to  antagonism ;  we  presume 
that  it  was  due  to  a  strong  feeling  of  individuality. 
It  is  this  very  yielding  to  a  natural  propensity  which 
makes   us    doubt    so    strongly    as  we  do  the   divine 


613 

Ezekiel]  inspimtion  of  their  utterances.  We  shall,  how- 
ever, postpone  what  we  have  to  say  upon  this  sulyect 
for  the  present.     See  Prophets,  Prophecy,  &c. 

Exorcism.  The  belief  that  the  air  is  peopled  by  a  variety  of 
beings  called  angels,  or  demons,  is  very  naturally 
associated  with  the  idea  that  these  essences  can  enter 
into  the  body  of  a  human  being,  and  produce  therein 
a  series  of  strange  phenomena.  When  a  man  pre- 
viously quiet,  and  differing  in  no  appreciable  manner 
from  other  mortals,  suddenly  takes  to  preaching, 
prophesying,  starving  himself,  and  scolding  other 
people,  it  is  very  natural  for  him  to  assume,  and 
for  other  people  to  believe,  that  ho  is  in  reality 
divinely  possessed;  nor  can  the  modern  physician 
wonder  at  this,  for  his  experience  of  insanity  shows 
that  many  of  its  victims  see  visions  of  the  Almighty, 
and  hear  utterances  from  His  lips,  which  have  no  real 
existence.  Such  men  have  a  profound  l^elief  that  they 
are  in  reality  that  which  their  diseased  brain  leads 
them  to  suppose.  Again,  when  either  man  or  woman 
is  affected  with  mania,  and  rages  more  like  a  wild  beast 
than  a  human  being,  tearing  into  shreds  every  article 
of  clothing  which  he  or  she  possesses,  not  abstaining 
even  from  murdering  others,  injuring  himself  or 
herself,  or  yelling  out  day  and  night  the  most 
horrible  blasphemies  or  obscenities,  it  is  equally 
natural  that  the  idea  should  prevail  that  the  victim 
is  possessed  by  an  evil  spirit.  The  former  have  been 
canonised  as  saints,  the  latter  have  been  subjected 
to  the  most  ingenious  system  of  religious  exorcism. 

The  first  indication  of  a  belief  in  demoniac  pos- 
session which  appears  in  the  Bible  is  the  statement 
that  Saul  was  troubled  with  an  evil  spirit  from  the 
Lord  (1  Sam.  xvi.  14) ;  but  it  is  very  doubtful  whether 

K  K 


514 

Exorcism]  the  meauing  of  tlie  passage  is  not  simply  that 
Sanl's  temper  became  moody;  so  that  we  lay  no  stress 
iipon  it.  We  again  find  evil  or  unclean  spirits  men- 
tioned in  Zechariah  xiii.  2,  but  here  it  is  clear  that 
the  words  are  used  to  signify  the  propensity  to  com- 
mit idolatry,  with  all  its  attendant  iniquity. 

It  was  not  until  the  Hebrews  came  into  close  con- 
tact with  the  Greeks  that  their  modern  notions  of 
demonology  prevailed.  The  first  evidence  we  find  of 
it  is  in  the  apocryphal  book  of  Tobit,  wherein  we  are 
told  that  Eaguel  had  a  daughter  who  was  loved  by  a 
wicked  spirit,  who  killed  all  those  that  attempted  to 
marry  her,  seven  men  having  fallen  in  succession 
before  him.  Tobias  is  then  instructed  by  the  angel 
Raphael,  in  disguise,  that  the  demon  can  be  driven 
away  by  the  smoke  of  the  heart  and  liver  of  a  fish ; 
the  young  man  acts  accordingly,  and  overcomes  the 
wicked  spirit.  In  this  instance  it  is  clear  that  the 
historian  wishes  the  reader  to  believe  that  a  demon 
was  in  love  with  a  female,  and  not  that  the  latter  was 
simply  so  intensely  vicious  as  to  kill  seven  husbands 
))ecause  she  did  not  get  the  one  she  wanted.  Leaving 
Palestine  for  a  time,  and  turning  our  eyes  to  Greece, 
we  find  that  demoniacal  possession  and  exorcism  were 
believed  therein  at  least  as  early  as  the  time  of 
Demosthenes,  who  refers  to  it,  b.  c.  BoO,  in  his 
Oratio  tie  Corona,  wherein  he  reproaches  ^schines 
with  being  the  son  of  a  woman  vvho  gained  her 
livelihood  as  an  exorcist ;  and  his  brother  Epicurus 
seems  to  have  been  equally  taunted  by  the  Stoics. 

From  the  Greeks  the  practice  spread  amongst  the 
Jews,  and  in  our  Saviour's  time  we  find  that  there 
were  many  Hebre\vs  who  practised  the  profession  of 
exorcists,  for  we  find,  Luke  xi.  15,  the  words,  ''and  if 


515 

ExoEciSM]  I  by  Beelzebub  cast  ont  devils,  by  whom  do  your 
sons  cast  them  out?"  Again,  we  find,  shortly  after 
this  period  that  there  were  "  vagabond  {7rsp,;pxoiJ,--vm) 
Jews,  exorcists,"  seven  of  whom  were  of  one  family 
(Acts  xix.  13,  14).  These  appear  to  have  gone  round, 
like  itinerant  charlatans,  to  various  towns.  At  a 
later  period,  Josephus  {Antiquities,  viii.  2,  5)  states 
that  he  sayv  a  Jewish  practitioner  drive  out  a  devil 
from  one  possessed  therewith,  in  the  presence  of 
Vespasian  and  a  large  party  of  soldiers,  and  that, 
to  prove  the  reality  of  the  expulsion,  he  ordered 
the  spirit  to  upset  a  certain  basin  of  Avater,  placed 
for  the  purpose. 

Now  we  can  readily  understand  how  individuals 
could  attain  the  appearance  of  power  over  unclean 
spirits.  Each  practitioner  would  have  in  his  service 
some,  who  would,  whenever  it  was  thought  necessary, 
feign  insanity  of  various  kinds ;  these,  being  duly 
tutored  how  to  act,  might  raise  the  reputation  of  the 
master  to  the  utmost  extent.  It  is  indeed  highly 
probable  that  some  of  the  seven  sons  of  Sceva  were 
alternately  decoys  and  attendants.  Their  practice,  I 
doubt  not,  resembled  that  of  our  modern  thimble- 
riggers,  who  always  travel  with  a  gang  of  men  whose 
business  it  is  to  bring  dupes  to  the  net  of  the  masters. 
A  plan  like  this,  with  the  addition  of  some  leger- 
demain, or  the  judicious  employment  of  horsehair, 
would  suffice  to  gull  a  superstitious  multitude ;  and 
that  only  such  were  deceived,  we  infer  from  the 
bold  manner  in  which  Demosthenes  speaks  of  the 
contemptible  trade  of  the  mother  of  ^Eschines. 

But  though  we  may  speak  thus  of  the  vagabond  or 
itinerant  Jews,  we  cannot  speak  so  of  our  Saviour ; 
uor  can  we  believe  that  He  would  reaUv  give  such  an 


516 

Exoecism]  evidence  that  demons  had  actually  been  expelled, 
by  directing  them  to  enter  into  a  herd  of  swine.  We 
therefore  conclude  that  those  portions  of  the  New 
Testament  which  give  detailed  accounts  of  the  exor- 
cism practised  by  our  Saviour  are  apocryphal,  being 
most  probably  additions  by  his  successors,  who,  with 
an  amiable  desire  to  prove  that  he  was  superior  to  all 
the  world  besides,  have  recorded  occurrences  which 
had  more  foundation  in  imagination  than  in  reality. 

With  the  belief  then  current  amongst  all  nations, 
we  cannot  understand  how  the  EvangeUsts  could 
describe  the  cures  of  insanity  which  they  say  our  Lord 
effected  otherwise  than  they  did.  He  who  could  cure 
disordered  brain  as  indicated  by  palsy,  could  equally 
well  cure  another  which  produced  lunacy;  but  it  is 
to  be  regretted  that  His  words  should  thus  have  been 
given  so  literally  as  to  enforce  the  belief  on  so  many 
succeeding  generations,  that  insanity  can  better  be 
cured  by  exorcisms  and  prayer,  than  by  attention  to 
the  bodily  health. 

We  may  conclude  this  article  in  the  words  of 
J.  F.  Denham  (Kitto's  CydopcEdia,  s.  v.  Exoecist), 
"  The  office  of  exorcist  is  not  mentioned  by  St.  Paul 
in  his  enumeration  of  the  miraculous  gifts  (1  Cor.  xii. 
9),  though  it  was  a  power  which  he  possessed  himself, 
and  which  the  Saviour  had  promised  (Mark  xvi.  17. 
Matt.  X.  8).  Mosheim  says  that  the  particular  order 
of  exorcists  did  not  exist  till  the  close  of  the  third  cen- 
tury, and  he  ascribes  its  introduction  to  the  prevalent 
fancies  of  the  Gnostics  {Cen.  iii.  11,  c.  4).  Fairness 
also  induces  us  to  notice  Jahn's  remark  upon  the 
silence  of  St.  John  himself,  in  his  Gospel,  on  the  sub- 
ject of  possessions,  although  he  introduces  the  Jews 
as  speaking  in  the  customary  way  respecting  demons 


517 

Exorcism]  nnd  demoniac  possession,  and  altliongii  he  often 
speaks  of  the  sick  who  were  healed  by  the  Saviour. 
This,  coupled  with  the  fact  that  St.  John  wrote  his 
Gospel  in  Asia  Minor,  where  medical  science  was 
very  flourishing,  and  where  it  was  generally  known 
that  the  diseases  attributed  to  demons  were  merely 
natural  diseases,  is  very  significant." 

Ex-voTo,  is  a  name  given  to  offerings  which  are  presented 
by  individuals  as  a  thanksgiving  for  some  favour 
received,  or  as  a  means  of  propitiating  the  deity  to 
grant  some  particulai  request,  or  remove  some  inflic- 
tion. The  idea  involved  in  the  custom,  is  that  the 
god  or  saint  to  whom  the  gift  is  made,  either  requires 
a  constant  reminder  of  the  nature  of  the  prayer  which 
is  offered,  or  to  see  before  him  or  her  the  constant 
token  of  a  votary's  devotion,  ximongst  Koman  Catho- 
lics the  use  of  ex-votos  is  very  conspicuous ;  the 
chapel  of  St.  Mary  de  la  Gard,  at  Marseilles,  contains 
an  immense  number ;  its  walls  are  literally  covered 
with  pictures,  of  varied  merit,  which  depict  the  condi- 
tion of  the  individual  who  made  a  vow  to  the  Virgin 
and  obtained  deliverance.  This  forcibly  reminds  me 
of  an  anecdote  quoted  by  Lord  Bacon,  to  the  efi"ect 
that  some  ancient,  when  shewn  a  collection  of  ex- 
votos,  from  those  who  had  prayed  to  the  god  of  the 
place,  and  obtained  safety  in  consequence,  naively 
asked  if  any  record  was  made  of  those  who  offered 
vows  to  the  same  deity,  yet  never  lived  to  pay  them. 
It  was  the  custom  of  offering  ex-votos  of  Priapic  forms, 
at  the  church  of  Isernia,  in  the  Christian  kingdom  of 
Naples,  during  the  last  century,  which  induced 
Mr.  Knight  to  compile  his  remarkable  work  on 
Phallic  worship.  As  a  general  rule,  the  ex-voto  is 
formed   after   the    likeness   of   the   particular   thing 


518 

Ex-voTo]  respecting  which  prayer  is  offerecL  Thus  Aaron's 
rod,  which  by  its  budding  insured  the  priesthood  in 
his  family,  was  laid  up  in  the  ark  of  the  covenant, 
beside  the  pot  of  manna,  the  emblem  of  the  super- 
natural food  which  sustained  the  Israelites  for  forty 
years.  YV'hen  the  people  are  afflicted  by  fiery  serpents, 
they  are  cured  by  looking  at  the  effigy  of  another, 
equally  fiery.  We  find  the  same  idea  amongst  the 
Philistines,  for  they  are  instructed  by  the  diviners 
(1  Sam.  vi.  4,  6),  to  make  an  offering  to  the  God  of 
Israel  of  five  golden  mice,  the  images  of  chose  which 
marred  their  land,  and  of  five  golden  emerods,  similar 
to  those  from  which  they  suffered,  under  the  hope 
that  he  would  then  relieve  them  of  the  affliction  under 
which  they  laboured ;  and  the  offering  seems  to  have 
been  accepted.  We  find,  from  the  classic  writers  of 
Greece  and  Rome,  that  a  similar  idea  prevailed  in 
those  countries,  both  men  and  women  offering  cakes, 
or  other  material,  in  the  form  of  those  parts  to  which 
they  wished  the  gods  to  be  gracious.  In  Knight's 
work,  before  alluded  to,  is  a  good  specimen  of  a 
female,  who  is  offering  such  "ex  votos  "  on  an  altar. 
A  description  of  votive  ofierings,  of  a  similar  nature, 
will  be  found  on  pages  61,  62,  supra. 

Ez,'^V.aiz,  signifies  ''a  she  goat,"  also  "  Aries  " '?  It  also, 
differently  pointed,  signifies  "  strong,''  "  vehement," 
"  firmness,"  "  splendour,  majesty,  glory,  praise." 
As  VP.,  aitz,  it  signifies  "  a  tree,"  "  a  staff,  a  bone." 
Originally  having  a  phallic  meaning,  it  subsequently 
had  the  idea  of  "counsel,"  "  advice;"  and  some  of  the 
learned  will  recal  an  ancient  representation  of 
"  Priapus  taking  counsel  with  himself,"  which  was 
found  in  Pompeii  or  Herculaneum. 

For  a  long  period  I  H  S,  lEES,  was  a  monogram 


519 

Ezl  of  Bacchus ;  letters  now  adopted  by  Ftomanists. 
Hesiis  was  au  old  divinity  of  Gaul,  possibly  left  by  the 
Phoenicians.  We  have  the  same  IRS  in  Jezebel, 
and  reproduced  in  our  own  Isabel. 

The  idea  connected  with  the  word  is  "phallic 
vigour  ;  "  from  it  come  Ezbon,  and  possibly  Heshbon 
and  Ezbia. 
KzEM,  D.>7  (1  Chron.  iv.  29),  "To  fit  firmly  to  one  another, 
to  be  strong,  or  firm  ;  "  also  "  a  bone,"  so  called  from 
its  firmness  and  strength. 
EzRiR,  "'>'^*    "A   leader    or   prince,"    also    "stay,    strength, 

help,"  also  "  dominion,  rule." 
KzioN  Gaber,  "^^^  i'^'y  (Numb,  xxxiii.  35),  "  The  backbone  of 

the  Giant." 
Ezra,  ^  (Ezra  i.   7;    1   Chron.  iv.  17),    "Help;"   ^7>*y, 
'born  on  the  feast  day,'    would  be  a  more  probable 
etymology,  if  we  suppose  the  name  to  have  been  given 
to  him  when  an  infant. 

There  is  something  so  remarkable  in  the  book 
which  passes  in  the  Bible  under  the  name  of  this  man 
that  it  deserves  an  extended  notice.  It  purports  to 
tell  of  the  return  of  the  Jews  to  their  own  land ;  and  it 
must  be  read  in  conjunction  with  the  book  that  goes 
by  the  name  of  Nehemiah,  which  relates  to  the  same 
subject,  and  with  which  indeed  it  erst  formed  one. 

Now  it  is  certain  that  the  Jews  did  return  from 
Babylon  to  Jerusalem,  that  they  did  rebuikl  the  walls 
of  the  town,  and  that  they  did  reconstruct  the  temple. 
These  main  facts  are  indisputable ;  but  there  is 
strong  reason  for  doubting  whether  the  details  of  the 
process  are  literally  such  as  have  been  handed  down 
to  us.  We  have  seen  how  the  Northern  States  con- 
quered the  Southern  States  in  America,  and  yet, 
throughout    the    war,    there    were    very    few    of    the 


520 

Ezra]  publisliecl  accounts  of  bcattles  gained  by  the  Northern- 
ers which  were  truthfuL  We  equally  recognise  that 
Juclah  returned  from  captivity,  although  we  disbelieve 
that  he  was  at  the  same  time  rich  and  poor. 

In  the  first  chapter  of  the  book  in  question,  we  are 
told  that  Cyrus  encouraged  the  Jews  to  return  to 
Jerusalem,  and  that  he  restored  to  them  all  the  vessels 
of  gold  and  silver  that  Nebuchadnezzar  had  taken 
away,  in  number  five  thousand  and  four  hundred. 
Throughout  the  portion  referred  to,  we  recognise  two 
very  striking  facts,  viz.,  that  the  ark  of  the  covenant, 
rich  in  gold  though  it  was,  was  neither  carried  away 
to  Babylon  nor  returned  therefrom,  and  that,  amidst 
all  the  treasures  that  were  presented  by  Cyrus,  there 
is  not  a  single  roll  book  nor  manuscript.  There  is 
not  even  the  faintest  allusion  made  to  the  existence 
of  any ;  consequently,  we  infer  that  the  King  of 
Babylon  either  did  not  find,  or,  finding,  did  not  care 
to  keep,  any  of  the  records  of  the  ancient  Jews. 
Hence  we  conclude  that  the  authentic  history  of  the 
Jews  can  only  date  from  the  time  of  the  restoration. 

We  are  next  informed  that  the  Jews  who  went  up 
with  Sheshbazzar  amounted  in  number  to  about  fifty 
thousand  persons  in  all,  and  they  were  accompanied 
by  eight  thousand  beasts  of  burden  and  two  hundred 
choristers.  There  is  no  mention  made  of  cattle, 
goats  or  sheep  ;  nor  can  we  well  understand  how  a 
nation,  who  had  been  slaves  till  recently,  could  pos- 
sess flocks  and  herds.  It  is  curious  that  in  their 
flight  from  Egypt,  which  was  a  land  of  horses,  the 
Jews  should  have  had  uo  beasts  of  burden;  it  is  equally 
curious  that  in  their  escape  from  Babylon  they  should 
be  attended  by  horses,  mules  and  camels  only.  Not- 
withstanding the  omission,  we  are  led  to  infer  that 


621 

Ezra]  flocks  unci  herds  did  accompany  the  returniug  Jews, 
for  their  priests  offered  the  daily  sacrifice  (ch.  iii. 
3-0),  whicli  consisted  of  two  lambs  per  day  (Num. 
xxviii.  3) ;  offerings  which  could  not  be  made  without 
there  being  u  flock  of  about  three  thousand  sheep. 

We  soon  lose  sight  of  the  horses,  mules,  camels, 
&c. ;  a  necessary  consequence  perhaps,  inasmuch  as 
there  was  no  pasture  for  them  in  a  ruined  city ;  and 
we  find  that  the  forty  thousand  Jews  are  in  terror  of 
the  Samaritans.  But  though  the  work  of  the  quon- 
dam captives  is  hindered,  we  find,  from  the  account 
of  their  enemies  (ch.  iv.  12),  that  the  walls  of  Jeru- 
salem were  set  up,  and  the  foundations  joined  together. 
In  this  condition  matters  stood  for  an  indefinite  time ; 
but  although  nothing  was  done  to  the  city  wall,  those 
of  the  temple  were  raised,  and  the  hands  of  the 
faithful  were  strengthened  by  the  prophets,  Zechariah 
and  Haggai  (ch.  v.  1,  2).  By  and  by,  however,  the 
opposition  offered  by  the  Samaritans  is  reversed  by  an 
order  from  Darius,  who  ordains  that  the  elders  of  the 
Jews  shall  be  helped  with  "that  Avhich  they  have  need 
of,  young  bullocks,  rams  and  lambs,  for  the  burnt 
offerings  of  the  God  of  heaven"  (ch.  vi.  9).  This 
verse  is  contradictory  of  the  inference  which  we  have 
already  drawn,  and  the  reader  must  select  between 
the  opposing  statements. 

The  temple  at  length  is  finished,  in  the  sixth  year 
of  Darius  (ch.  vi.  15),  after  a  period  of  forty  and  six 
years,  as  we  learn  from  the  New  Testament  (John  ii. 
20).  There  is  a  grand  feast  of  dedication,  but  we 
search  in  vain  for  any  particular  style  of  worship. 
The  only  mention  which  is  made  of  sacred  days  is  in 
ch.  iii.  6,  wherein  we  are  told  that  the  new  moons 
were  kept,  to  which  is  added  vaguely,  "  all  the  set 


522 

Ezra]  feasts  of  the  Lord."  It  is  well  worthy  of  remark  that 
neither  Moses  nor  the  Sabbath  is  mentioned,  and  the 
writer  appears  only  to  know  "the  ordinance  of  David" 
(ch.  iii.  10). 

In  the  seventh  chapter,  Ezra  makes  his  appearance 
on  the  scene,  and  he  puzzles  us  no  little ;  for  we  find 
that  the  very  Artaxerxes,  whom  v/e  are  told  in  ch.  iv. 
hindered  the  rebuilding  of  the  city,  now  enjoins  it. 
He  makes  the  same  decree  for  Ezra  that  Cyrus  had 
made  for  Sheshbazzar,  and  gives  him  abundance  of 
gold  and  silver  to  buy  "bullocks,  rams  and  lambs,'" 
as  well  as  ail  the  vessels  which  Cyrus  had  already 
sent  to  Jerusalem  !  (Comp.  ch.  i.  6,  7,  with  ch.  vii. 
15-19).  Ezra  was  ordered  to  appoint  magistrates 
and  judges  in  the  land,  and  was  enjoined  to  teach 
the  laws  of  God  to  those  who  knew  them  not.  To 
him  was  also  given  power  to  kill,  banish,  im- 
prison, or  confiscate  the  goods  of  those  who  would 
not  do  the  law  of  God  and  of  the  King  (ch.  vii. 
25,  26).  We  are,  moreover,  told  that  Ezra  was  a 
"  ready  scribe  "  (ch.  viii.  6),  and  that  he  prepared 
his  heart  "  to  seek  the  law  of  the  Lord,  and  to  do  it, 
and  to  teach  in  Israel  statutes  and  judgments  "  (ch. 
vii.  10).  This  statement  implies,  firstly,  that  the 
people  did  not  know  "  the  law  of  the  Lord,"  that  even 
Ezra  himself  had  to  seek  it ;  consequently  we  infer 
that  there  vras  not  then  in  existence  any  authoritative 
"  book  of  the  law  :  "  a  conclusion  that  bears  out  the 
deduction  which  we  drew  from  the  first  chapter.  As 
we  advance  towards  Judea  with  Ezra,  we  are  sur- 
prised to  find  that  he  is  doing  again  what  had  been 
already  done  by  Sheshbazzar — of  whose  existence  he 
is  apparently  ignorant — but  he  evidently  has  not  forty 
thousand    men    with    him,  or  he    would   never   have 


523 

Ezra]  thought  of  a  band  of  soldiers  and  horsemen  as  a  safe- 
guard. After  the  arrival  of  Ezra  at  Jerusalem  (ch. 
ix.),  we  find  to  our  utter  astonishment  that  the  people, 
priests,  and  Levites  are  able  to  find  wives  amongst 
the  Canaanites,  Hittites,  Perizzites,  Jebusites,  Am- 
monites, Moabites,  Egyptians,  and  Amorites,  and  have 
married  accordingly.  The  resuscitation  of  nations 
long  since  destroyed  is  as  remarkable  as  the  ordinance 
which  Ezra  enjoins  for  an  almost  universal  divorce  ; 
for  Moses  allowed  the  Jews  to  marry  the  daughters  of 
the  Midianites  (Num.  xxxi.  18),  although  he  prohibited 
them  from  intermarrying  with  the  tribes  of  Canaan 
(Deut.  vii,  3) ;  but  though  ive  can  find  the  prohibition 
now,  it  is  clear  that  neither  Solomon  nor  the  Jewish 
priests  and  Levites,  in  the  time  of  Ezra,  were  cogni- 
zant of  it.  After  Ezra  has  enforced  the  decree  which 
he  himself  has  made,  his  name  disappears  from  the 
pages  of  the  Bible. 

If  we  ask  ourselves  in  what  way  he  has  distin- 
guished himself,  we  can  only  answer,  as  a  law-maker. 
In  him  v\^e  recognise  all  the  characteristics  necessary 
for  organising  a  code,  for  the  benefit  of  a  compara- 
tively ignorant  people,  who  have  just  emerged  from 
slavery.  In  this  capacity  we  find  him  recognised  by 
Nehemiah,  who,  although  living  at  the  court  of 
Artaxerxes  during  the  lifetime  of  Ezra,  seems  to 
have  known  nothing  about  him,  or  the  orders  which 
the  king  had  given  to  him  respecting  Jerusalem.  At 
the  command  of  the  pious  Nehemiah,  and  of  the 
people,  Ezra  produces  "The  book  of  the  Law  of 
Moses"  (Nehemiah  viii.  1),  and  reads  it  out  to  the 
people,  who,  by  their  attentive  consideration,  give  clear 
evidence  of  the  fact  that  they  were  unacquainted  with 
it  previously. 


524 

Ezra]  Guided  b}'  this  light,  we  can  readily  understand 
why  we  find  so  complete  an  apparent  retrospect  of  the 
history  of  the  children  of  Israel  in  Nehemiah  ix. ;  we 
find  no  such  knowledge  shown  by  Samuel,  David, 
Solomon,  or  subsequent  kings ;  neither  Isaiah,  Jere- 
miah, nor  Ezekiel  gives  such  a  recapitulation.  It  is 
true  that  such  an  one  is  to  be  found  amongst  the 
Psalms,  e.g.,  Ixxviii.,  but  it  is  clear  that  this  was  not 
written  by  David,  any  more  than  was  the  succeeding 
one,  and  the  cxxxviii. 

In  continuation  of  the  narrative,  we  now  proceed 
to  the  history  given  in  the  book  of  Nehemiah. 
Therein  we  find  that  in  the  time  of  Artaxerxes,  the 
second  in  succession  at  least  after  Cyrus,  and  in  the 
twentieth  year  of  his  reign,  the  wall  of  Jerusalem 
was  broken  down,  and  the  gates  burned.  Nehemiah 
then  is  instrumental  in  building  the  wall  of  Jerusa- 
lem, which  we  find,  from  Ezra  iv.  12,  had  been  built 
already. 

In  the  eighth  chapter  we  find  Ezra  comes  again 
upon  the  scene^,  and  on  this  occasion  he  attends  with 
a  clean  copy  of  the  law  of  Moses;  and  in  the  last 
chapter  we  find  Nehemiah  doing  over  again  what 
Ezra  before  had  done,  separating  husbands  from  their 
wives,  because  the  latter  were  the  people  of  the  land. 
We  find,  also,  for  the  first  time  in  Jewish  history, 
an  authoritative  enforcement  of  the  Sabbath.  From 
the  fifteenth  and  twenty-second  verses  it  is  clear  that 
neither  the  ordinary  Jews  nor  the  Levites  had  known 
anything  of  this  institution  before,  nor  does  even 
Ezra  himself,  or  Sheshbazzar,  make  any  mention 
of  it. 

With  contradictions  such  as  we  have  noticed,  we 


525 

Ezea]  cannot  assign  any  more  historical  value  to  the  hooks 
of  Ezra  and  Nehemiah  than  we  did  to  the  Prussian 
bulletins  of  the  progress  of  the  allied  forces  before 
Sebastopol,  or  the  partizan  accounts  of  the  English 
or  the  American  rebellion. 

Now  it  is  perfectly  clear  to  the  scholar,  and  even 
to  the  ordinary  reader  of  the  English  version,  that 
many  hands  have  been  employed  in  writing  the  books 
of  the  Old  Testament.  Two  individuals  at  the  least 
have  been  concerned  in  Isaiah,  and  two  probably  in 
Jeremiah.  The  visions  of  Ezekiel  have  no  relation 
with  the  foul  practices  of  Hosea,  nor  can  we  attribute 
Deuteronomy  to  the  same  author  as  Leviticus.  This 
being  so,  we  cannot  for  a  moment  suppose  that  Ezra, 
either  with  his  own  hand,  or  by  the  assistance  of 
others,  fabricated  the  whole  of  the  Old  Testament. 
It  is  much  more  probable  that  he  and  his  coadjutors 
had  some  manuscripts  to  manipulate,  which  purported 
to  be  the  work  of  bygone  days.  These  could  readily 
be  collated  and  digested, —  a  word,  a  sentence,  a 
paragraph,  or  a  whole  chapter  being  introduced, 
whenever  the  exigency  of  the  history  seemed  to 
require  it. 

This  supposition  entirely  removes  the  idea  that 
the  ijmssima  verba  of  the  Bible  are  inspired.  It 
distinctly  affirms  that  the  Old  Testament  is  as  much 
the  work  of  man,  as  were  the  laws  of  Numa,  pro- 
pounded to  him  by  the  nymph  Egeria,  or  the  codes  of 
Mahomet,  Joe  Smith,  and  Brigham  Young.  It  asserts 
that  the  so-called  sacred  books  of  the  Jews  have  no 
more  especial  claim  to  sanctity  than  have  the  Shasters 
and  Vedas  of  the  Hindoos,  the  Chinese  book  of  Con- 
fucius, or  the  Zend  Avesta  of  the  Persians. 


526 

Ezra]  Into    the    traditional    accounts  of  Ezra,    and    the 

peculiarities  of  the  hook  which  hears  his  name,  we 
forbear  to  enter  ;  hut  we  must  request  the  reader  of 
these  pages  to  cohate  the  account  given  hy  Daniel, 
Ezra  and  Nehemiuh.  The  first  knows  nothing  of 
either  Ezra  or  Nehemiah,  nor  of  the  decree  of  Cyrus. 
The  second  knov/s  nothing  of  the  wonderful  Daniel, 
although,  as  he  informs  us,  he  resided  in  Bahylou 
(Ezra  vii.  9).  The  third  is  apparently  equally  igno- 
rant both  of  Daniel  and  of  Ezra,  until  he  reaches 
Jerusalem,  when  he  hears  of  the  latter.  When  all 
were  residing  at  the  same  court,  and  all  were  inte- 
rested in  the  same  subject,  it  is  impossible  to  beheve 
that  they  could  have  been  strangers  to  each  ether, 
except  upon  the  hypothesis  that  the  existence  of  two 
out  of  the  three,  if  not  of  the  whole,  is  apocryphal. 

EzRi,  ^'?]^  (1  Chron.  xxvii.  26),  "  Jah  is  a  helper." 

F,  /Is  there  is  no  letter ^  in  the  Hebrev/  alphabet,  there  are 
no  Jewish  names  in  which  it  occurs.  The  sound  of 
our  /■  is  equivalent  to  the  Hebrew  D,  which  may 
be  rendered  by  j;/(,  whose  pronunciation  in  English 
does  not  materially  differ  from  _/'. 

Fui. — The  fig  tree  is  repeatedly  joined  with  the  vine  by 
the  sacred  writers.  Both  the  trees  have  particular 
significance  to  the  initiated.  The  vine,  amongst  the 
Greeks  and  Komans,  was  specially  sacred  to  Bacchus. 
The  wine  made  from  its  fruits  promoted  jollity  ;  and 
as  there  are  many  to-day  who  find  a  higher  poetic 
inspiration  from  the  naoderate  use  of  champagne 
than  from  an  extravagant  use  of  "  tea,"  so  there  were 
many  amongst  the  ancients  who  recognised  a  similar 
influence,  and  saw  therein  the  advent  of  a  god.     The 


527 

Fig]      very  word   "  spirituous,"  which   wo   tipply  to  certain 
liquors,  tells  of  the  same  idea. 

The  fig  tree  has  a  similar  signification.  Its 
Hebrew  name  is  '"'^^''p,  tenah,  and  it  is  derived 
from  the  root  I^^,  which  signifies  "to  be  crookened 
or  bent,"  like  the  stem  of  a  fig  tree  ;  also  "to  copu- 
late," "  to  pant,  toil,  work,  strive,  groan,  sigh  or 
complain."  The  word  expressive  of  the  fig  tree  is 
the  same  as  that  used  for  coitus.  It  was  of  the 
leaves  of  this  tree  that  aprons  were  made  to  cover 
our  naked  parents,  and  none  can  see  the  leaf  with- 
out understanding  the  reason  of  the  selection  ;  it 
resembles  the  "trefoil,"  the  "  fleur  de  lys,"  and 
sundry  other  emblems  suggestive  of  the  triad. 

It  was  from  this  cause,  we  presume,  that  fig  leaves 
were  carried  in  processions  in  honour  of  Osiris  in 
Egypt,  and  that  in  Glrecce  and  Rome  the  wood  of 
the  fig  tree  was  selected  for  phallic  statues.  The 
tree  itself  was  sacred  to  Bacchus.  The  fruit  of 
the  tree  resembles  in  shape  the  virgin  uterus ;  with 
its  stem  attached,  it  symbolises  the  slstrum  of  Isis. 
Its  form  led  to  the  idea  that  it  would  promote 
fertility.  To  this  day,  in  Oriental  countries,  the 
hidden  meaning  of  the  fig  is  almost  as  well  known 
as  its  commercial  value." 

We  can  point  to  other  fruits  which  have  been 
used  to  symbolise  things  which  it  might  be  incon- 
venient to  express.  The  pine  cone,  the  apple  or 
citron,  the  quince,  the  pomegranate  and  the  almond 

"  We  have  in  use  amongst  us  to-iLvy  tbe  expression,  "  I  do  not  care  a  tip; ; " 
for  au  explanation  of  whicli,  the  reader  must  be  referred  to  Ttco  Essays  on  the 
]Vorshii>  of  Priapus.  Loudon,  1855,  wliarein  tliis  expression  is  traced  to  its  original 


628 

Fig]  bad  all  a  well-known  significance  in  ancient  times. 
The  apricot  is  an  eupliemisni  to-day  amongst  the 
French.  We  cannot  doubt,  when  we  put  the<=!e  con- 
siderations together,  that  "  to  sit  under  the  vine  and 
the  fig  tree,"  was  an  expression  equivalent  to  enjoy- 
ing all  the  luxuries  of  life — as  an  old  prayer-hook 
expresses  it —  "  at  bed  and  at  board." 

We  see,  in  pictures,  that  the  virgin  and  child  are 
associated  in  modern  times  with  the  split  apricot, 
the  pomegranate,  r'lmmon,  and  the  \i\\e,  just  as  was 
the  ancient  Venus. 
Felix,  seems  to  owe  its  origin  to  an  old  Latin  word,  feo, 
Greek,  <^vq),  to  fertilise  or  render  fruitful ;  and  there 
are  many  frescoes  taken  from  Pompeii  which  show 
the  idea  the  ancients  had  of  fehcity. 
Fish  =  ^'^^  dag  =  "to  be  fruitful";  also  jl],  nun,  =  "to 
sprout,  to  grow,  increase,  endure."  The  fish  was  as 
sacred  amongst  the  Babylonians,  Assyrians,  and 
Phoenicians  as  it  is  amongst  Ptomanists  of  to-day. 
Christ  is  called  Ix^vc,  or  the  fish.  Jonah  was 
swallowed  by  a  fish.  The  Jews  were  led  to  victory 
by  the  Son  of  the  Fish,  whose  other  names  were 
Joshua  and  Jesus  (the  Saviour).  Nun  is  still  the 
name  of  a  female  devotee. 

The  fish  selected  for  honour  amongst  the  ancients 
was  neither  flat,  globular,  nor  cylindrical ;  it  was 
more  or  less  oval,  and  terminated  in  a  forked  tail. 
In  shape,  it  was  like  the  almond,  or  the  'concha,' 
with  the  '  nates.'  Its  open  mouth  resembles  the  "  os 
uteri,"  still  called  "  os  tincfe,"  or  tench's  mouth. 
Ancient  priests  are  represented  as  clothed  with  a 
fish,  the  head  being  the  mitre  (Fig.  19,  p.  112).  The 
fish's   head,    as   a   mitre,    still    adorns    the    heads    of 


529 

Fish]  Eomisli  bishops.  The  fish  was  sacred  to  Venus, 
and  was  a  favourite  esculent  amongst  the  hrxurious 
Romans.  Fish  was  an  emblem  of  fecundity.  The 
word  nun,  however,  in  the  Hebrew,  signifies  to  sjv-out, 
to  2mt  forth,  as  well  as  f.sh  ,■  and  thus  the  fish 
symbolises  the  male  principle  in  an  active  state. 
The  creature  had  a  very  strong  symbolic  connection 
with  the  worship  of  Aphrodite,  and  the  Romanists 
still  eat  it  on  that  day  of  the  week  called  Dies 
Veneris,  Venus'  day. 

At  the  present  time,  there  are  certain  fish  which 
are  supposed  to  give  greatly  increased  virile  power 
to  those  who  eat  them.  I  have  an  indistinct  recol- 
lection of  a  similar  fact  having  been  recorded  in 
Athenajus,  who  quotes  Theophrastus  as  his  autho- 
rity. The  passage  is  to  the  effect,  that  a  diet  on 
a  certain  fish  enabled  an  Indian  prince  to  show 
one  hundred  proofs  of  his  manhood  in  a  single 
day.  The  same  writer  mentions  goat's  flesh  as 
having  something  of  the  same  effect.  The  Assyrian 
Cannes  was  represented  as  a  man  fish,  (Plate  I., 
Fig.  20,  page  119;)  and  the  Capricorn  or  Goat,  mth 
fish  tail,  in  the  Zodiac,  is  said  to  have  been  an 
emblem  of  him  (Fig.  96). 

Fi".  96. 


530 


Fish] 


The  tisli  was  also  asso-  ^^S-  ^'^• 

ciatecl  with  Isis,  who,  like 
Venus,  represented  the  fe- 
male element  in  creation. 
This  will  readily  be  recog- 
nised in  Fig.  97,  which  is 
copied  from  a  small  bronze 
statuette  in  the  Mayer 
Museum,  in  the  Free  Li- 
brary, at  Liverpool.  It 
would  be  almost  impossible 
to  find  a  group  more  illus- 
trative of  the  connection 
betAveen  the  modern  and  the 
ancient  ideas  of  the  virgin 
and  child  and  the  fish. 

The  fish  was  also  a  sacred  emblem  amongst  the 
Buddhists,  and  Fig.  2,  Plate  III.,  shows  very  distinctly 
the  feminine  nature  of  the  type ;  it  is  associated  with 
the  triad,  the  whole  group  forming  the  arha-il,  the 
four  great  gods,  the  originators  of  living  beings.  A 
similar  idea  may  be  recognised  in  Figures  5  and  6,  in 
the  same  Plate.  Fig.  6  represents  the  episcopal 
method  of  giving  benediction,  in  the  name  of  the 
Trinity  ;  whilst  Fig.  5  illustrates  the  position  of  the 
hands  of  the  Jewish  priest,  when  he  blesses  the 
congregation  ;  the  union  of  the  male  triad  with  the 
single  virgin  is  therein  quite  as  conspicuous  as  it  is 
in  the  Buddhist  emblem  and  the  Assyrian  theology. 

Since  writing  the  above,  I  have  ascertained  that 
eating  fish  for  supper,  on  Friday  night,  is  a  Jewish 
custom  or  institution.  As  amongst  that  nation 
fecundity  is  a  blessing  specially  promised  by  the 
Omnipotent,   so  it  is   thought   proper  to   use  human 


631 

Fish]    means  for  eusurinr.'  the  blessing  on  the  day  set  apart 
to  the  Almighty.     The  Jewish  Sabbath  begins  at  sun- 
set   on   Friday,    and   three   meals    are   to   be   taken 
during    the    day,    which    are    suiDposed    to    have   a 
powerful    aphrodisiac    operation.       The    ingredients 
are    meat    and    fish,    garlic    and    pepper;    and   the 
particular  fish  selected,  so  far  as  I  can  learn,  is  the 
skate  —that  which,  in  the  Isle  of  Man,  is  still  sup- 
posed   to    be    a   powerful    satyrion.       The   meal   is 
repeated  twice  on  a  Saturday.     Mons.  Lajard  bears 
testimony  to  the  extent  of  this  custom  in  the  followint^ 
passage,    though    he   does    not   directly   associate  it 
with  the   fish,  except    that  the   latter  are  constantly 
seen  on  coins,  with  the  other  attributes  of  Venus. 
After  speaking  of  the  probable  origin  of  the  cult,  he 
says  :    "In  our  days,  indeed,  the  Druses  of  Lebanon, 
in  their   seci-et  vespers,   offer  a  true  worship  to  the 
sexual  parts  of  the  female,  and  pay  their  devotions 
every  Friday  night  — tlint  is  to  say,  the   day  which 
was  consecrated  to  Venus ;    the  day  in  which,  on  his 
side,  the  Mussulman  finds  in  the  code  of  Mahomet, 
the  double  obligation  to   go   to  the   mosque   and  to 
perform  the  conjugal  duty." — Reclierches  siir  le  Culte 
de  Venus,  p.  53.     For  the  association  of  the  fish  with 
Mylitta,  see  Moladah,  infra. 
Fleur  de  Lys  (Fig.  98).      The  flower  is  known 
as  one  of  the  Royal  emblems    of  Ancient 
France.     It  has  been  adopted,  apparently, 
in  consequence  of  its  embodying  the  idea 
of  the    Trinity,    or    Tria  jmicta    in   tuio.     But  the 
very  fact  of  its  being  so  will  enable  us  to  see  that  the 
original  idea   of   the   triad  Avas   very  different  from 
that   which   now    obtains.      In  the   following  wood- 
cut,  the   position    occupied  by   the    lozenge  and  the 


532 


Fleur  de  Lys]  fleur  de  lys,  tell  unmistakably  that  the 
latter  had  a  phallic  signification ;  and,  by  implication, 
we  leai-n  hence  that  the  modern  Christian  Trinity 
is  a  modest  adaptation  of  an  ancient  and  indecent 
myth.  In  no  part  of  the  New  Testament  is  the  word 
'  Trinity  '  to  be  found ;  nor  can  the  idea  be  seen, 
distinctly,  either  in  the  Gospels  or  the  Epistles. 
When  the  later  followers  of  Christ  adopted  the 
heathen  notion  of  a  triune  God,  they  very  naturally 
endeavoured  to  make  the  Apostolic  doctrines  square 
with  the  new  views,  and  some  went  so  far  as  to 
interpolate  passages  to  suit  their  purpose. 

The  wood-cut  below  is  copied  from  Plate  I., 
Fig.  2,  Lajard's  Culte  de  Venus  —  having  been  taken 
by  him  from  a  cylinder  in  the  British  Museum. 

The  central  tree  corresponds  to  the  Hebrew  "i^?? 
tamar,  "  the  palm  tree,"  one  of  the  emblems  of  the 
phallus.  The  fruits  hanging  therefrom  are  appa- 
rently intended  to  represent  the  testes,  while  the 
tall  stamen,  with  its  two  anthers,  equally  symbolise 
the  masculine.  The  diamond,  in  front  of  the  male, 
is  a  conventional  form  of  the  female  element.  The 
fleur  de  lys,  in  front  of  the  female,  we  have  already 

Fi-.  09. 


'CoiJied  from  a  Babylouian  gem,  figured  by  Lajard, 


533 

Fleur  de  Lys;1  described.  The  {inimal  itself  is  the  spotted 
goat,  Leaphrah  ?     (See  Beth  Leapiirah.) 

The  pahn  tree,  i^")*^,  Sarali,  is  au  emblem  of  the 
celestial  goddess,  because  the  same  letters  have  the  sig- 
nification of  '  being  prominent,'  as  during  pregnancy. 

G,  in  Hebrew  3,  gimel,  the  third  letter  in  the  Phcenician, 
Hebrew,  and  Greek  alphabets,  is  named  after  a  camel. 
In  all  three  its  original  form  resembled  the  English 
L,  transposed  thus  7  ;  when  the  style  of  writing  from 
right  to  left  became  changed,  as  it  did  in  Greece,  to 
our  present  fashion,  the  t;  became  F,  a  form  it  still 
retains  as  c/ainma.  In  sound,  i  is  related  closely- with 
n  ch,  3  k,  p  qu,  or  k,  and  y ;  it  is  interchangeable 
with  all  of  them,  and  more  rarely  with  '^  y,ih,  and  h  I. 

Gaal,  ^V^  (Judges  ix.  26),  "  The  proud  or  erected  Al,"  or  "Al 
is  high  or  lofty,"  from  ^}  and  ^^.  We  must,  I  think, 
associate  this  word  with  Gil,  Gal,  Gallus,  Gaul,  Gull, 
and  a  great  number  of  other  modern  words  of  similar 
sound.  It  also  signifies  '  impurity,'  but  in  the  later 
Hebrew  it  may  signify  '  pushed  up,'  equivalent  to 
our  '  2^^'^^}  ov  pike.' 

Gaash,  ^W  (Joshua  xxiv.  30),  "to  push,"  "to  thrust." 

Gaebi,  ^'^,  (Neh.  xi.  8),  "  au  cxacter  of  tribute,"  Gesen. 
This  word  may  be  a  contraction  of  ^l,  ^^',  and  ^ 
ge,  ah,  and  i,  and  equivalent  to  "High  is  my  father." 

Gabriel,  ^^^'l^a,  (Daniel  viii.  16).  This  is  the  name  of 
one  of  the  Assyrian  or  Babylonian  Angels,  adopted 
into  the  Jewish  and  Christian  Theology.  We  may 
readily  find  two  etymologies.  In  the  Cuneiform,  (jahah 
signifies  "  to  speak,"  and  gah  is  "  the  mouth," 
whilst  riel  (which  we  have  repeatedly  as  reel,  e.g.  Jez- 
reel,)  is  the  same  as  regal,  roijal.  Ra,  re,  or  ri  was 
an  ancient  name  for  the  Sun,  now  roi,  rex,  re,  '  regina,,' 


534 

GtAbeiel]  and  At,  El,  or  II,  was  '  The  Almighty.'  Thus  the 
whole  word  would  have  the  meaning  of  "  The  mouth- 
piece of  the  Almighty,  Sun,  or  God."  Nor  does  this 
etymology  seem  inappropriate  to  Gabriel's  character, 
inasmuch  as  he  is  often  sent  by  the  Almighty  to 
communicate  with  men  by  word  of  mouth.  AVe  have 
the  word  Gab  amongst  us,  signifying  '  to  prate.' 
Gahey,  is  a  fool,  who  goes  about  open-mouthed. 
"  The  Gift  of  the  Gab  "  represents  eloquence;  and  we 
still  have  the  word  Gob,  which  means  '  a  mouthful.' 

The  Hebrew  etymology  would  be  "°'?^,  gahar,  and  ^^^, 
el.  The  first  signifies  to  be  '  strong,'  'proud,'  'erect,' 
also  '  a  man.'  The  second  denotes  '  God,'  the  '  Sun,' 
or  '  Asshur,'  and  this  rendering  would  make  Gabriel 
'the  Man  God,'  or  'the  Strong  Al ;  '  or  '  Al  is 
strong,  erect ; '  or  '  Al  is  a  Hero.'  I  prefer  the  first 
etymology,  as  more  consonant  with  probability. 

Gad,  '^^  (Gen.  xxx.  11),  means  'Luck,'  '  Good  Fortune,'  in 
every  way.  It  was  a  name  borne  by  a  Phoenician 
and  Babylonian  goddess,  who  has  been  identified  with 
Astarte  or  Ishtar.  We  infer  from  the  meanings  of 
n^l,  gadah,  i.  e.  "  to  swell  up  on  high,  swelling  flesh, 
to  cast  out,  the  fruit  of  the  body,  an  epithet  of  Venus ; " 
that  the  Good  Fortune  implied,  was  that  which 
brought  Ics  bonnes  fortunes,  increase  of  offspring,  as 
well  as  of  material  riches.  Lajard  tells  us  that,  to 
this  day,  the  Arabs  call  Jupiter  the  star  of  Great 
Fortune,  and  Venus  that  of  Small  Fortune.  Amongst 
the  Romans,  Venus  was  called  'the  fortune  of  heaven.' 
{Op.  Cit.  p.  77.)  The  Greek  equivalent  to  the  name 
was  Tv^Y),  whence  comes  the  modern  Tycho.  The 
word  Gad  resembles  the  modern  Good. 

That  Gad  was  a  name  used  by  nations  whom  the 
Jews  called  Heathen,  we  see  in  2  Sam.  xxiv.  6,  Num- 


535 

Gad]  bcrs  xxxiii.  45,  46,  Josh.  xv.  37  ;  and  we  may  fairly 
express  surprise  that  a  prophet,  respected  by  David, 
should  have  borne  the  name  of  a  Phosnician  goddess, 
Astarte ;  but  when  we  remember  that  king's  dancing, 
performed  in  honour  of  the  ark,  the  wonder  ceases. 
We  can  readily  believe  that  his  mind  was  essentially 
religious  and  moulded  by  prophets,  just  as  that  of  the 
modern  Queen  of  Spain  is  influenced  by  the  confessors 
to  whom  she  trusts  her  conscience.  Almost  all 
ancient,  and  tlie  bulk  of  modern,  history  has  been 
written  by  individuals  of  the  priestly  order,  or  by  moi 
who  have  themselves  a  strong  opinion  as  to  the  supe- 
riority of  their  faith  over  every  otb.er  ;  and  a  king  is 
painted  as  superlatively  good,  or  outrageously  bad, 
according  to  the  measure  of  power  he  allows  to  the 
hierarchy,  and  the  extent  to  which  he  permits  him- 
self to  be  influenced  by  their  chiefs.  Solomon  is 
depicted  by  the  sacred  scribes  in  very  different  guise 
to  that  in  Avhich  he  appeared  to  the  people.  To  the 
former,  he  was  almost  a  demigod  ;  to  the  latter,  he 
was  a  grievous  tyrant,  who  indirectly  brought  about 
the  rupture  of  the  kingdom  —  just  as  the  glories  of 
Louis  Quatorze  and  the  dissoluteness  of  Louis  Quinze 
were  the  causes  of  the  Eevolution  in  the  days  of 
Louis   Seize. 

Gaddi,  '''^^_  (Numb.  xiii.  11),  is  very  probably  an  altered  form 
of  rr^li!^  (/adiah,  or  *  Jah  is  good  fortune^'  the  n  being 
as  usual  elided.  This  etymology  is  strengthened  by 
the  following  word,  in  which  Gad  is  associated  with 
El.     (Compare  Cadi,  Gades,  Cadiz.) 

Gaddiel,  '?«^"^5  (Numb.  xiii.  10),  "  El  is  Gad." 

Gadi,  ^1^  (2  Kings  xv.  14),  a  variant  of  Gaddi. 

Gaham,  Cina^  (Genesis  xxii.  24),  =  "He  is  flaming."  See 
Nahor,  whose  son  he  was ;  also  Rebekah. 


536 

Gahae,  "'l!|    (Ezra,  ii.  47),  'A  liidiug  pkce.' 

GrALAH,  '""^^ ;  galali,  signifies  "To  be,  or  to  make,  naked." 
Compare  tlie  feast  iu  wliicli  David  figured,  Avliich 
his  wife  saw,  and  described  thus  bitterly:  "How 
glorious  was  the  king  of  Israel  to-day,  who  uncovered 
himself  to-day  in  the  eyes  of  the  handmaids  of  his 
servants,  as  one  of  the  vain  fellows  shamelessly 
uncovereth  himself"  (2  Sam.  vi.  20);  David  pleading 
not  that  he  had  not  done  so,  but  that  it  was  '  before 
the  Lord ;  ''  thus  giving  us  an  indication  of  the 
coarse  (as  v^'e  think)  nature  of  certain  holy  ceremo- 
nials. Compare  this,  we  say,  with  our  galas,  and  the 
ancient  feasts  on  gala  days  in  Babylon ;  in  the 
former  of  which  there  is  usually  a  vast  amount  of 
licentiousness,  while  in  the  latter,  the  partakers  of 
the  feast  threw  off  their  dress,  as  the  heat  of  wine 
and  wassail  increased,  until  they  became  entirely 
nude. 

Galal,  ?^^  (1  Chron.  ix.  15),  "the  roller,"  "he  rolls  like  a 
stone."  A  variant  of  Gallim ;  possibly  from  '^^•', 
gelah,  and  ^^,  el  —  'El  reveals.' 

Galilee,  ''7^  (Josh.  xx.  7),  I  think  signifies  "  the  rolling 
sun." 

Galli,  See  Eunuchs. 

Gallim,  ^^y^  (1  Sam.  xxv.  44),  signifies  "the  balls,  or  small 
globes,"  "oil  cruets,"  "bowls,  reservoirs,  springs." 
A  town  of  the  Benjamites,  most  probably  the  plural 
of  ^<},  '  the  testes.'  The  usual  translation  is,  '  the 
two  fountains,'  which  is  more  euphemistic. 

Gallus.  The  connection  between  the  cock,  the  sun,  and 
the  idea  of  masculinity,  has  existed  from  the  earliest 
known  times  to  the  present.  We  do  not  find  any 
Hebrew  name  for  the  bird;  the  Greek  word  is  aAsxTojp. 
or  axkxTpvMv ;    nor  have   I   any  knowledge   whether 


537 

GallusJ  the  name  Gcallas  is  anterior,  or  posterior,  to  the 
Sbemitic  Gnla,  the  Assyrian  name  for  the  female  sun; 
Hebrew  h)i,  gul,  '  to  move  in  a  circle.'  The  union 
of  ideas  appears  to  be—  1.  That  the  cock  proclaims 
the  sun-rise.  2.  That  the  cock  is  for  its  size 
unusually  strong,  'plucky,'  and  courageous.  3.  That 
it  seems  to  have  milimited  powers  amongst  the 
hens. 

In  myths,  it  is  associated  with  the  head,  and 
sometimes  with  the  body,  of  a  man,  and  sometimes 
with  the  head  of  the  ram.  There  is  a  very  remark- 
able figure  copied  in  Payne  Knight's  Avork,  in  which 
we  see  on  a  man's  shoulders  a  cock's  head,  its  beak 
being  the  zachar ;  whilst  on  the  pediment  are  placed 
the  words  20THP  K02M0T,  Soter  Kosmou,  'the 
Saviour  of  the  world,' 

Gamaliel,  ^'S^^»5  (Numb.  i.  10),  probably  ''El  expects,"  or 
"El  is  strong,"  "El  recompenses:"  from  '"i^f,  (jamah, 
and  ^^,  el. 

Gammadims,  C1"'7?''  (Ezek.  xxvii.  11),  "warriors,  mercenaries, 
or  professed  soldiers." 

Gareb,  ^^^  (2  Sam.  xxiii.  38),  "he  scratches,  or  scrapes;' 
hence  Grub,  Grab.  The  name  was  borne  by  one  of 
David's  captains  ;  and  Gesenius  renders  it  '  scabby ;  ' 
it  was  probably  a  nickname. 

Gard,  Cuneiform,  "Powerful."  Compare  Lago  di  Garda, 
Marie  de  la  Gard,  the  Saint  par  excellence  of 
Marseilles ;  also  Guard. 

Gakmi  ^9?f  (1  Chron.  iv.  19),  "He  is  bony,  or  strong;" 
most  likely  a  variant  of  Carmi,  *  the  crimson  one.' 

GaspuPv,  Caspar,  Kasper,  Cuneiform,  means  "  The  Omni- 
scient," "the  comforter;"  Hebrew  ^P^^,  gashpa,  = 
'  attentive  listening  ;  '  also  '  to  soothe  tenderly.' 

Gatam,   ^^^^  (Gen.  xxxv.  11),  said  to  mean  "  Their  touch" 


538 

Gatam]    (Gesenins),    "  a    dried    up    valley "    (Fiirst)  ;    more 

probably  a  variant  of  Gittaim,  "  the  wine  presses." 
Gath,  ^^  (Josbiia  xi.  22),  signifies  "  A  wine  press,"  or 
rather  "  the  trough  in  which  the  grapes  are  trod- 
den ;  "  also  "  slit,  pit,  hole,  well."  This  is  one  of 
the  many  euphemisms  used  for  the  vulva.  It  was 
also  one  of  the  names  of  Ashtoreth.  Its  etymology 
may  be  ^^,  fiatJt  =  "J^,  gad  (Fiirst).  (See  Gad.) 
Gath-hephek,  "iS)n-ni  (Josh,  xix.  13),  signifies  "  The  heifer's 

trough;  "  and 
Gath-rimmon,  i'i'^T^^  (Josh.  xix.  49),  signifies  "The  pome- 
granate's wine  press ;  "  whilst  Gittaim,  a  town  of 
Benjamin,  is  named  after  the  troughs  of  all  the 
goddesses.  Gathibie  was  the  name  of  one  of  the 
four  very  old  Babylonian  gods.  (See  supra,  p.  54.) 
Gaza,   W  (Gen.  x.  19),  signifies  "Strong;"  and  ^Jf,  geza, 

signifies  '  the  trunk  of  a  tree.'  A  phallic  emblem. 
Gazzam,  ^l^  (Ezra  ii.  48),  "A  swaggerer"  (Fiirst). 
Gazez.  fl^  (1  Chron.  ii.  46),  "  He  or  it  is  firm  or  strong;  " 
also  "the  strengthener."  It  is  sometimes  rendered 
"  Azaz." 
Geba,  Gibeah,  Gaba,  y?^  (Josh,  xviii.  24),  "Hill,"  (Gesen.) 
The  word  convevs  the  idea  of  anything  (7iZ>&o;fs.  In 
Arabia  the  mountains  are  still  called  Jibel,  or  Djebel. 
That  there  is  union  in  idea  between  the  full  womb 
and  a  hill,  cannot  be  doubted  by  those  who  attend 
to  the  marginal  readings  of  our  Bibles,  for  in  them 
we  find  that  the  phrase  translated  "ripping  up  women 
with  child"  signifies  literally  "dividing  the  moun- 
tains." We  may  accept  the  etymology  of  "  a  hill  " 
for  any  town  on  a  rising  ground,  but  not  as  the 
proper  name  of  a  man ;  and  though  Geha  may 
simply  signify  '  a  town,'  Glhca,  as  a  man's  name,  will 
signify  something  different. 


539 

Gebal,  ^2^  (Ps.  Ixxxiii.  7),  is  simply  "a  moiuitain,"  or 
"  mountain  of  El." 

G-EBEE,  "^9^.  (1  Kings  iv.  19),  "A  man,"  or  "strong,  mighty, 
impetuous." 

Gebim,  C^-I  (Isa.  X.  81),  "  The  high  ones  ;  "    plural  of  n3]i. 

Gedaliah,  ^f^-j^  (2  Kings  xxv.  22),  prohahly  "Jah  is 
majestic." 

Geder,  '^'J^  (Josh.  X.  13),  "  He  surrounds  with  a  wall." 

Gederah,  nn-j^  (Josh.  xv.  36),  "The  fortress,"  or  "she 
surrounds,  or  guards." 

Gederoth,  Gedeeothaim,  ^"nnii  (Josh.  xv.  41,  36),  plural 
of  the  preceding  word. 

Gedor,  "•'■^i'  (1  Chron.  iv.  4),  "Wall  of  defence." 

Gehazi,  *fn^j  or  ''l^^^  (2  Kings  iv.  12).  There  is  no  satis- 
factory etymon  for  this  word. 

Gemalli,  ^^^^  (Numb.  xiii.  12).  This  is  rendered  by  Gese- 
nius  and  Fiirst,  "  one  who  possesses  camels ; "  it  may 
be  so,  but  as  names  were  given,  as  a  rule,  shortly 
after  birth,  we  can  scarcely  fancy  such  a  name  appro- 
priate to  an  infant.  It  is  probably  from  ^P\,  gamal, 
and  '"i^,  jah,  the  n,  as  usual,  being  elided,  and  sig- 
nifies " Jah  makes  perfect,"  or  "Jah  is  strong." 

Gemaeiah,  i^l^ipf  (Jerem.  xxix.  3),  "  Jah  is  perfection,"  or 
"Jah  perfects;"  from  "ip|,  gamar,  and  >^l,  jah ;  in 
this  instance  the  n  being  retained. 

Gentiles,  °y.,  goim,  (Josh.  xii.  23),  simply  signifies  "The 
nations,"  "other  peoples,"  "  the  heathen." 

Genubath,  ^333  (1  Kings  ii.  20;.  I  find  no  satisfactory 
etymon  for  the  name.  Fiirst  reads  it  as  "  connected 
with  Kvoucf;<f." 

Gera,  ^"^^  (Gen.  xlvi.  21),  signifies  "  El  glows,  burns,  or 
is  jealous,"  "  El  splits;  "  from  i^^^,  garali,  and  ^^,  el, 
the  h  being,  as  usual,  elided.  The  name  was  borne 
by  a  Beujamite,  and  it  is  amongst  that  tribe  that 


640 

Geka]  the  most  coarse  allusions  in  the  nomenclature  are 
found. 

Gerar,   I")^  (Gen.  x.  19),  "  The  circle,  or  region"     (Fiirst). 

Gerizim,  ^''■p}  (Jucl.  ix.  7,  Dent.  xi.  9),  "  Desert  mountain." 

Gerizite,  or  Girzite,  V^-  (1  Sam.  xxvi.  8),  "  Desert  land," 
or  "  waste  places  "  (Fiirst). 

Gershon,  ii*^*";'^.  (Exod.  ii.  22),  "  On  thrusts,  or  puts  forth 
fruit,"  from  ^?|,  garash,  and  pN,  On. 

Gesham,  P'^.  (1  Chrou.  ii.  47),  "Firm  or  strong"     (Furst). 

Geshem,  ^^  (Nehem.  ii.  19),  =  "rain,"  or  "he  rains;" 
probably  altered  from  Q^r^^,  gasliam,  '  he  is  thick,  or 
firm.' 

Geshur,  'i-l^''!  (2  Sam.  xiii.  37),  =  "  He  binds,"  also  "  a 
bridge,"    "bridge-land"     (Fiirst). 

Gether,  T'^  (Genesis  x.  23),  Etymon  unknown;  possibly 
a  variant  of  Geder. 

Geuel,  ^^^^^  (Numb.  iii.  15),  "  El  is  magnificence,"  or 
"  El  is  on  high;  "  ^^^.,  geeh,  'to  be  high,  or  lifted  up.' 

Gezer,  or  Gazar,  "^^^  (Joshua  x.  33),  compare  Gaza.  If 
njy  =  Gaza,  Gezer  may  be  derived  from  ""jy.  The 
usual  etymon  is  "  a  piece  cut  off,"  or  "a  precipice  ;  " 
a  very  absurd  name  for  a  royal  city.  That  adopted 
from  the  one  suggested  would  be  either  "he  strength- 
ens," or  "  he  hedges  us  round  about,"  and  this  would 
be  analogous  to  Gaza. 

GiAH,  i]^^  (2  Sam.  ii.  24),  "He  bubbles  up,"  "a  fountain." 

GiBBAR,  "135  (Ezra  ii.  20),  "A  hero,  or  soldier,"  or  "i-l^^,  gihnr, 
'  he  is  strong,  mighty.' 

GiBEON,  V^?^  (Joshua  ix.  3),  "  On  is  exalted,"  "  Heights 
of  On ;  "    '"^^l,  gahah,  'to  be  high,'  and  |u^.  On. 

GiBEA,  ^'^'^}  (1  Chron.  ii.  49),  probably  "  El  is  high,  or 
arched,"  from  V?^,  gaha,  and  ^^,  the  h  being  as  usual 
elided. 

GiBEAH,  !^y^5  (Joshua  XV.  57),  probably  "  Jah  is  high,"  the 


541 

Gibeah]  '•  being  elided  from  ^l,  to  obliterate  the  name  of 
Jeliovali  from  a  Canaanite  village. 

GiBBETHON,  inaji  (Joshua  xix.  44),  "  A  high  place." 

GiDDALTi,  ''^('■^f  (1  Chron.  xxv.  4).  I  can  find  no  satis- 
factory etymon  for  this  name.'* 

GiDDEL,  ^"^^  (Ezra  ii.  47),  "the  great  one,"  probably  an 
altered  form  of  ^^y.,  gadal,  "El  is  good  fortune,  or 
Gad,"  the  n  of  ba  being  elided. 

Gideon,  I'^^l^  (Judges  vi.  11),  "  On  breaks  asunder." 

GiDEONi,  '•^yi^  (Numb.  i.  11),  a  variant  of  the  above. 

GiDGAD,  tn3  (Numb,  xxxiii.  32),  "  The  cleft." 

GiDOM,  ^Vy_  (Judges  XX.  45),  "  Desolation."     Fiirst. 

GiHON,  V^'^  (Gen.  ii.  13),  "A  stream." 

Gil,  b^^^  signifies  "exultation,  rejoicing,  to  leap  for  joy,  to 
rejoice  ;  "  and  ^^,  is  '  a  heap  of  stones,'  '  a  circle,' 
*he  goes  in  a  circle,'  i.  c.  the  sun  (see  Gilgal). 
Compare  Giles,  St.  Giles,  GilHan,  Gilchrist,  Gillillan, 
Gilbert,  Gilbrid,  Gilcolum,  Gildas,  Gileber,  Gilescop, 
Gilfred,  Gill,  Gillespie,  Gillel,  Gilli,  Gillies,  Gil- 
michel,  Gilmony,  Gilmour,  Gilmore,  Gilpatrick, 
Gilbey,  Gilpin,  Gylbyn  ;  also,  possibly,  Julia,  Jill, 
and  others. 

GiLALAi,  '^^^  (Neh.  xii.  3G),  most  probably  from  ^??,  gallal, 

W  Fiirst's  explanation  of  this  word  is  too  interesting  to  be  omittecl.  He  remarks 
that  Giclclalti  is  one  of  the  musical  sous  of  Heman ;  ancl  they  are  thus  given  (1  Chron. 
XXV.  4) :  "  GicTdalti  aud  Eomamti-ezer,  Joshhekashah,  Mallothi,  Hothir,  and  Maha- 
zioth;"  and  that  liis  name,  with  the  names  of  four  of  his  brothers,  form  an  old 
prophetic  saying,  i.  c,  "  I  have  dealt  out  fame  aud  victorious  help  ;  I  have  spoken 
oracles  in  fubiess ;  "  one  with  which  an  oracle  began.  The  words  in  Hebrew  are  the 
following:  niv  'nno=n.  'nb-i3  nw'ino  Tnin  'ni?p,  which  reads  Mallothi,  Hothir, 
Mahazioth,  Giddalti,'  ami  liomam'ti-exer. 

I  cannot  fail  to  acknowledge  the  superior  sagacity  of  Fiirst,  nor  to  express  my 
interest  in  the  clue  thus  afforded  as  to  the  methods  adopted  by  the  oracle,  or  by  the 
historian  for  the  selection  of  cognomens.  If  the  names  were  given  consecutively  by 
the  former,  we  must  admire  liis  memory;  if  by  the  latter,  we  presume  that  he  was 
familiarly  acquainted  with  the  usual  oracular  formula.  In  whichever  way  we  regard 
it,  the  appellative  is  evidence  of  the  existence  of  Oracles  amongst  the  Jews,  whose 
nature  resembled  that  of  Delphi,  Dodona.  or  Jupiter  Ammnn. 


542 

GILAI.AI]  and  ^',  jah,  the  n  being  clroppecl,  and  signifying 
"Jail  moves  in  a  circle." 

GiLBOA  ^3^^  (1  Sam.  xxxi.  1),  "  The  Smi  is  Baal,"  from  >15 
gul,  'to  move  in  a  circle'  =  Smi  =  Gnla  (Assyrian) ; 
and  J^2,  being  an  elided  form  of  ^'^!^,  just  as  ^^:  and  ^^^ 
are  represented  by  ^'  and  * ,  the  h  and  n  being  dropped. 

GiLEAD,  '^y'?^  (Gen.  xxxi.  21),  "the  Sun,"  'the  witness.' 

GiLGAL,  ^l^^  (Deut.  xi.  30),  'A  wheel,'  'a  circle,'  or  'the 
Sun's  heap  of  stones.'  ^^  Gal,  signifying  'a  heap  of 
stones,'  also  '  a  bowl,'  so  called  from  its  being  round. 
It  also  signifies  'a  rolling,'  or  *a  rolling  away.'  The 
word  is  translatedFoXyoX,  TaXyaXoc,  ^.^  ^^^ 

and  TaXyaXci,  by  the  Septuagint. 
Three  Gilgals  are  mentioned,  one 
near  Jericho,  one  a  royal  city  of 
the  Canaanites,  and  one  in  the 
mountains. 

The  one  near  Jericho  consisted  of  a  circle  of  twelve 
stones ;  and  we  are  told  that  Samuel  came  regularly 
in  circuit  to  it.  It  was  also  a  sort  of  rendezvous  for 
Saul's  army. 

Though  a  circle,  it  was  also  a  hill  —  "the  hill  of 
the  foreskins;"  and  I  would  notice,  in  passing,  that 
circumcision  forms  a  link  between  the  stone  and  iron 
age,  inasmuch  as  Zipporah  circumcised  the  sons  she 
bore  to  Moses  with  a  sharp  stone,  and  the  sharp  knives 
which  Joshua  employed  were  flint,  a  material  still 
used  amongst  the  Jews  when  an  adult  is  circumcised. 
I  doubt  the  value  of  the  link,  for  shell  knives  were 
used  for  castrating  the  Galli ;  very  probably,  because 
'concha'  meant  both  'a  shell,'  and  'the  female  organ; ' 
and  ^^f^r",  chalmish,  'flint,'  the  hardest  known  rock, 
may  have  been  used,  as  foreshadowing  the  stony 
hardness  which  the  adult  would  desiderate.     The  word 


543 

Gilgal]  Gilgal  is  specially  interesting  to  us,  as  we  have 
almost  the  identical  word  amongst  ourselves,  in  Gaelic 
Scotland  and  Brittany,  to  designate  a  "  cairn,"  or  hill 
of  small  stones,  usually  circular,  and  with  a  central 
■mcjiliii-,  or  tall  stone  in  the  centre.  The  modern 
word  is  Galgal,  and  a  very  interesting  account  of  the 
nature  of  the  erection  will  be  found  in  Colonel  Forbes 
Leslie's  Early  Eaces  of  Scotland.  Galgals,  dedicated 
to  Betal  or  Vital,  wonderfully  Hke  to  the  Bfetuli  of 
the  Phens,  are  to  be  found  in  India,  where  they  are 
both  of  ancient  and  modern  construction,  and  alon" 
all  the  shores  of  the  Mediterranean  Sea,  in  Central 
Europe  and  Asia,  and  in  almost  every  part  of  the 
British  Islands,  including  the  Orkneys,  where  the 
number  is  considerable. 

They  were  common  in  the  time  of  the  classic 
Greeks  and  Romans,  and  through  them  we  have 
tolerably  good  proof  of  the  ideas  with  which  they 
were  constructed.  By  them  they  were  known  as 
Hernial. 

The  learned  Dr.  Ginsburg,  in  his  Life  of  Levita,''^ 
apropos  of  an  observation  in  a  letter,  "Do  you  think 
that  I  would  throw  stones  to  a  Hermes?"  has  the  fol- 
lowing note,  which,  thought  short,  is  pregnant  with 
meaning:  — "  Levita  alludes  to  the  ancient  mode  of 
worship  offered  to  the  heathen  deity  Hermes,  which 
consisted  in  mere  heaps  of  stone,  called  'Epjxaloi  Xo'i^oi, 
spfjiciia  or  epfjiUKEs,  being  the  symbol  of  Phallus,  and 
thus  giving  rise  to  the  ithyphallic  arrow-form  of 
Hermes.  These  heaps  of  stones  were  more  especially 
collected  on  the  road-sides,  and  each  traveller  paid 
his  homage  to  the  deity  by  throwing  a  stone  to  the 

T"  Note  28,  page  98,   T/ie  Afassorctli  Ha-Massoreth  of  Elias  Levita,  London, 
Lougmaus,  18G7,  pp.  307. 


544 

Gilgal]  heap  as  he  passed  by,  or  anointed  the  heap  of  stones 
in  which  a  Hermes  was  frequently  set  up,  or  offered 
up  the  firstlings.  Comp.  Gen.  xxviii.  10-22,  xxxi. 
45-48  :  Sanlicdrin  61a- Qia;  Midrash  on  Prov.  26fl-, 
D^blpiob  pkS  p°ilTn  b''D3"?  1123  p^PlH^'  ''O  '?3,  being  the  law 
referred  to  by  Levita.  Pauly,  Real  Encychpddie  der 
classisclien  AlUrthumswisscnschaft,  s.  r.  Mercurius." 
Any  worshipper,  or  any  sufferer  who  wished  to 
invoke  the  God's  aid,  might  set  up  a  Hermes,  This 
was  originally  nothing  more  than  an  upright  stone  ; 
Dolman,  Tolman,  or  Menhir.  It  varied,  however, 
according  to  the  fancy  or  wealth  of  the  devotee,  and 
became  a  hewn  obelisk,  or  a  sort  of  inverted  long 
pyramid,  surmounted  by  a  head  ;  and  then,  as  if  to 
show  the  idea  unmistakeably,  the  ujDright  stone  was 
adorned  by  the  phallic  triad.  After  being  once  set 
up,  every  traveller  was  expected  to  add  a  stone  to  the 
original  heap.  In  India,  at  the  present  day,  where 
Galgals  are  still  erected,  all  those  who  wish  to  join  in 
the  religious  ceremony  take  each  a  stone,  which  they 
set  upright  in  a  circle,  leaving  a  larger  space  between 
a  certain  two  than  between  the  others,  to  indicate  the 
entrance  for  the  procession  (Figs.  85,  86,  p.  352). 
The  parties  then  form  in  line,  and  proceed  round  the 
enclosure,  in  the  course  of  the  sun.  In  some  places 
each  stone  is  sm.eared  with  red  paint  at  the  top  —  the 
present  form,  it  is  surmised,  of  a  baptism  of  blood  — 
the  older  custom  being  to  sacrifice  one  of  the  party 
selected  by  lot,  his  blood  being  used  to  anoint  the 
pillars ;  the  place  thereafter  became  sacred.  When 
the  party  was  numerous,  the  stone  circle  was  filled  up 
and  became  a  Cairn  or  Galgal.  Whether  in  the  form 
of  one  or  other,  the  chief  performer,  whether  regular 
priest   or   local    magician,    was    represented   by   the 


545 

GiLCxALj  largest  stone,  where  he  took  his  place.  Such  lieaps 
were  used  as  trysting  places,  Avhcncc  judo-meut  decrees, 
&c.,  were  given.  The  Tynwald  mound,  modern  repre- 
sentative of  the  Danish  "  Thingwell,"  in  the  Isle  of 
Man,  is  prohahly  such  a  hill.  It  is  still  resorted  to 
on  certain  occasions,  and  at  it  new  laws  are  confirmed 
and  promulgated. 

Those  who  will  take  the  trouble  to  read  Forbes 
Leslie's  hook  will  he  struck  with  the  identity  of  cus- 
toms prevalent  over  a  large  surface  of  the  globe  ; 
and  will  see,  I  think,  reason  to  believe  that  two 
nations  have  existed  over  Asia  and  Europe,  the  one 
nomadic,  and  ramifying  entirely  by  land,  the  other 
maritime  like  ourselves,  and  extending  itself  by  ships. 
As  the  respective  families  have  spread  themselves,  so 
their  religions  have  accompanied  them,  and  the  Philo- 
sopher, when  he  sees  heathen  rites,  ceremonies,  or 
customs  still  extant  among  ourselves,  in  spite  of 
centuries  of  Christian  preaching,  cannot  fail  to  put 
to  himself  the  questions — how  far  the  ancient  has 
modified  the  modern  faith  ?  to  what  extent  certain 
ecclesiastical  practices  are  the  modern  representatives 
of  ancient  healhendoni  ?  and  how  far  the  ancient 
theological  dogmas  have  given  rise  to  those  which  are 
current  now  ?  The  Gilgal  near  Jericho  forcibly  brings 
to  mind  the  subject  of  circumcision.  We  are  told  that 
this  rite  was  specially  given  by  God  to  Abraham,  in 
token  of  a  covenant ;  and  when  the  ordinance  was 
given  He  declared  the  penalty  of  death  against  a  man- 
child  who  had  not  been  duly  circumcised  (Gen.  xvii. 
14) ;  yet  Moses  neither  circumcised  his  own  offspring,' 
nor  took  any  pains  whatever  to  see  that  the  Israelites, 
who  were  under  his  guidance  and  rule  for  forty  years, 
should  regularly  undergo  this  operation.     So  careless 

M  M 


546 

Gilgal]  was  he  indeed  about  it,  that  Josliua  had  to  superin- 
tend the  circumcision  of  the  whole  of  the  male  popu- 
lation. We  conclude,  then,  either  that  Moses  did  not 
order  or  enforce  the  rite,  or  that  he  thought  nothing 
of  it.  Moreover,  we  must  believe  that  the  Almighty 
cared  no  more  about  circumcision  than  Moses  him- 
self;  for  we  are  told  that  He  habitually  visited  the 
lawgiver  and  the  camp,  and  punished  with  severity 
such  sins  as  discontent  with  the  manna  and  gathering 
sticks  on  the  Sabbath,  and  yet  habitually  passed  by 
in  silence  the  neglect  of  the  most  important  rite,  the 
very  sign  of  His  covenant  with  Abraham  !  ^^ 

Again,  if  we  turn  to  such  contemporary  history 
as  is  open  to  us,  we  find  that  the  Eg^^itians  were  all 
circumcised ;  as  were  also  the  Syrians  of  Palestine, 
who,  according  to  Herodotus,  copied  it  from  the  for- 
mer.    By  the  nature  of  the  rite  it  could  only  be  used 

80  It  is  impossible  for  a  tliouglitful  mind  to  overlook  tlie  vast  importance  of  tliia 
fragment  of  circumstantial  evidence.  As  the  crime  of  murder  is  frequently 
detected  by  a  scrap  of  paper,  or  a  bit  of  rag,  so  the  crime  of  hearing  false  witness 
is  detected  by  incongruities  in  testimony.  Vi'e  remember  the  story  of  Susannah  with 
the  elders,  whom  Daniel  convicted  of  perjury,  and  we  may  to  a  certain  extent 
imitate  his  example. 

The  theory  advanced  by  our  theologians  is,  that  the  Bible  is  the  infallible  word 
of  God  — that  the  books  which  it  contains  were  written  by  those  whose  names  they 
bear—  that  Moses  wrote  the  Pentateuch,  aud  that  every  thing  therein  contained  is 
real  history.  But  when  we  examine  the  witnesses  brought  forward  to  support 
this  assertion,  we  find  that  their  testimony  does  not  agree  together.  Genesis  asserts 
that  the  rite  of  circumcision  was  given  to  Abraham  as  the  token  of  a  covenant, 
between  him  and  his  seed  on  one  side,  aud  the  Almighty  on  the  other.  Exodus  is 
all  hut  silent  on  the  point ;  it  merely  tells  us  that  Zipporah  circumcised  her  sou  to 
save  him  from  the  Lord  (Ex.  iv.  2-4-26) ;  but  it  does  not  tell  ns  that  circumcision  was 
then  an  Egyptian  custom,  aud,  when  cross  questioned,  it  demonstrates  that  Moses 
either  did  not  know  or  did  not  care  anything  aboirt  the  rite,  although,  being  brought 
up  as  an  Egyptian,  he  must  himself  have  been  circumcised.  Leviticus  and  Numbers 
not  only  testify  that  Moses  knew  nothing  of  the  subject,  but  that  the  Almighty  was 
equally  indifferent  about  it.  Yet  Deuteronomy  speaks  as  if  the  ordinance  was  fami- 
liar to  the  Jews  in  the  wilderness ;  c.  £/.,  what  possible  idea  could  men  form  of  the 
metaphor,  "  Circumcise  therefore  the  foreskin  of  your  heart"  (Deut.  x.  16),  iTuless 
they  knew  what  was  meaut  by  circumcision,  and  how  could  they  tell  this  uuless 
they  habitually  practised  it?    We  fiud  the  same  metaphor  repeated  in  Deut.  xxx.  6. 


547 

GiLGAL]  for  males;  consequently,  if  it  were  a  mark  of  a  cove- 
nant between  the  Almighty  and  man,  it  is  clear  that 
women  were  not  inclucTecT  in  that  covenant.  With  this 
accords  the  ancient  and  modern  idea,  that  females 
only  enter  Paradise  if  franked  by  males.  The  surgeons 
to-day  tell  us  that  circumcision  was  adoi)ted  as  an 
effectual  preventive  of  certain  forms  of  disease  to 
which  the  natural  organ  is  peculiarly  liable.  I 
cannot  myself  imagine  that  the  God  whom  we  adore 
as  the  maker  of  all  things,  would  only  tolerate  the 
worship  of  those  who  adopted  the  plan  of  mutilating, 
in  one  particular  part,  all  the  males  which  He  had 
formed,  thus  allowing  that  man  had  been  buuglingly 
made  ;  but  I  can  readily  understand  how  a  priest, 
himself  a  man,  should  promulgate  such  a  rite,  and 
dignify  his  sanitary  direction  with  the  pretended 
sanction  of  Divine  authority.  Such  things  are  done 
in  Mormondom  to-day.  It  is  a  question  whether 
tliere  is  greater  blasphemy  in  disbelieving  the  man 
who  assumes  to  wield  the  authority  of  the  Most  High, 
or  in  giving  him  credit,  and  endeavouring  to  believe 
that  the  Deity  is  intensely  carnal.  Of  one  thing  we 
may  be  assured,  that  the  rite  during  its  palmy  days 

Josliua,  the  uext  witness,  tells  us  that  the  Lord  himself  cndiu-cil  for  forty  years 
in  tlie  wilderness  tlio  culpable  ueglcct  of  Moses,  hut  that  Joshua  inaugurated  his 
own  rule  by  a  sweeping  revolution.  Now  the  testimony  of  these  wituesscs  is  hope- 
lessly ii-reconcileable,  and,  instead  of  supporting  the  theory  advaucedr-sucli  evidence 
leads  us  to  infer, 

1.  That  tlie  law,  as  found  in  Exodus,  Numbers  and  Leviticus,  was  wi-itten  before 
the  Jews  had  leai-iied  the  rite  of  circumcision,  or  after  it  liad  become  so  very  Bcneral 
that  no  legislation  on  the  subject  was  neccssaiy.  2.  That  Genesis  was  written  about 
the  time  when  the  custom  was  rmpo)-tod  from  the  Egj-ptians,  either  iliiectly  in  the 
time  of  Solomon,  or  indirectly  through  the  Philistines  or  Phrcnicians,  about  the 
time  of  Saul.  3.  That  the  Jews  certainly  did  not  learn  the  practice  jnior  to  their 
alleged  sojonm  in  the  land  of  Pharaoh.  4.  That  Deutcronouiy  was  written  after 
the  practice  of  circumcision  had  become  general.  Ti.  Tliat  Joshua  was  written 
between  the  promulgation  of  Genesis  and  of  Deuteronomy.  To  this  subject  we 
shall  return  hereafter. 


648 

GiLGALj  shows  as  complete^  the  fleshlj-  idetis  that  entered 
into  the  human  conception  of  the  Creator,  as  the 
disuse  of  the  ceremony,  and  the  adoption  of  baptism 
in  its  place,  typifies  a  spiritual  faith,  the  abasement 
of  brute  instincts,  and  an  endeavour  to  cultivate 
mental  virtues  rather  than  corporeal  powers. 

GiLOH,  ^^^  (Jos.  XV.  51),  =  "The  revealer;"  ^^^,  signifies 
'to  be,  or  make,  naked,'  'to  uncover,  disclose,  or 
reveal.' 

GiMZO,  '"'^9-  (2  Chron.  xxviii.  18),  "  A  place  abounding  with 
sj'camores."     (Gesenius.) 

GiNATH,  ^.^'1  (livings  xvi.  21),  probably  "  the  virgins"; 
plural  of  \l  or  '^^l  or  "  the  goddesses."  (See  sujyra, 
pp.  21,  22.) 

GiNNETHON,  I'l^?!  (Neh.  X.  6),  "The  power  of  the  virgins"? 
j'^^)-',  ginath,  and  jiK,  on. 

GiEGASHiTE,  ''^^y  (Genesis  x.  16),  "  Dwelling  in  a  clayey 
soil"?     (Gesenius.) 

GiSPA,  ^^'^^  (Nehem.  ii.  21),  "Soothing,"  or  "attentive 
listening." 

GiTTAiM,  i^!^^  (2  Sam.  iv.  3),  "  The  two  troughs,  or  slits," 
'  wine  presses  ; '  possibly  a  plural  form  of  Gad,  or 
'Alma  Mater,'  'the  Mother  of  the  Child.'  'Diana 
and  Ceres.'     '  Alitta  and  Ishtar.' 

GiTTiTE,  ''^1  (2  Samuel  vi.  10),  "  An  inhabitant  of  Gath." 
The  cithera  or  harp  was  said  to  be  of  Gittite  origin, 
whence  its  name.     (Gesenius.) 

GizRiTES,  ''yj  (1  Sam.xxvii.  8),  compare  Gezer  and  Gerazim  ; 
as  (jizrah,  niT-l,  signifies  'the  form  or  figure  of  a 
man,  from  cutting  and  forming,'  it  is  possible  that 
it  may  also  mean  '  tattooing ; '  or  it  may  come  from 
">!|,  and  signify  'astrologers.' 

GoATH,  i^V^  (Jer.  xxxi.  39),  "  The  heifers."  "^^l  signifies  'to 
low  as  an  ox,'    whence   the  Greek,    youM  ;    Sanscrit, 


649 

Goath]  (/ail  ,■  Malab.  ho,-  Persic,  haii,gau;  German, /lO,  cow, 
kali.     (Gesenius.) 

GoE,  2^  (2  Sam.  xxi.  18),  "  A  pit,  or  don." 

God,  ^^,  inx^  nin\  ^  word  used  very  indefinitely^  1.  For 
any  one  held  in  reverence  by  the  ancients,  and  of 
the  male  sex.  2.  As  a  convenient  method  of  express- 
ing our  ideas  of  the  Almighty,  e.g.  God  of  Love, 
Mercy,  &c.  3.  To  express  the  Being  whom  we 
ourselves  reverence.  Any  one,  who  will  carefully 
analyse  his  own  thoughts  on  the  subject,  will  readily 
see  in  what  way  that  confusion  which  exists  in 
Theology  has  been  produced. 

To  grasp,  however  faintly,  the  idea  which  we 
endeavour  to  express  by  the  word  in  its  third  signifi- 
cation, involves  an  examination,  so  far  as  we  can 
make  it,  into  the  wonders  of  creation  ;  the  more  we 
know  of  the  heavens,  and  their  vastness,  —  of  the 
earth,  and  the  changes  it  has  undergone,  —  of  the 
innumerable  varieties  of  living  beings,  similar  in 
some  things,  unlike  in  more,- — resembling  each  other 
in  the  mass,  j^et  distinct  in  detail ;  the  more  we 
see  of  the  surpassing  beauty  of  animalcules,  which 
are  invisible  to  the  unaided  eye  of  man,  and  yet  are 
found  to  possess  forms  so  lovely,  and  movements  of 
such  exquisite  grace,  as  almost  to  make  the  micro- 
scopist  shout  with  delight ;  the  more  we  think  on 
the  mysteries  of  reproduction,  growth,  maturity, 
decay,  and  death,  —  of  the  infinite  variety  of  plants 
and  trees,  and  many  more  wonders  of  a  similar 
character;  the  more  exalted  do  our  minds  become, 
and  the  more  impatient  are  we  of  the  human  dress 
in  which  our  teachers  have  clothed  the  Eternal.  I 
cannot  conceive  a  philosopher  doubting  the  existence 
of  a  Power,  great  beyond  conception.     I  can  hardly 


550 

God]  conceive  any  being,  of  full  reasoning  capacity,  who 
could  believe  that  great  One  is  such  a  Being  as 
He  is  painted  by  those  who  profess  themselves  His 
messengers,  His  mouth-pieces,  or  His  vicegerents 
on  earth,  The  Hebrew  forms  to  express  the  idea 
-jv-ere  ^^  ^^^^,  Li'nhii  na^  ])ii<  m^  nSn'  nj,  byn^  f^nd 
perhaps  jV; ;  Assyrian,  II,  or  El,  or  Ilus,  =  "  the 
strong  onCo"  Elohim,  "the  strong  ones,"  in  the 
dual ;  possibly  in  the  plural,  as  three  or  four,  i.  c, 
the  t)iad,  ov  arha-il.  Baal,  "my  Lord;"  Adonai, 
"  my  Lord  ;  "  Shaddai,  "the  holy  One."  Afterwards 
Jah,  or  Jehovah.  Our  word  God  may  come  from 
Good,  or  from  the  Phoenician  '^^j  Gad,  or  from  the 
Sanscrit  Gad,  '  to  thunder  ; '  Gada,  '  s]3eech  ;  '  Gard, 
'  to  sound  ;  '  or  Gardh,  '  to  desire  ; '  or  Gadh,  '  to 
stand,  to  desire  ;  '  or  Gud,  '  to  defend ;  '  possibly 
from  the  Persian  khoda  or  goda,  'lord,'  'master,' 
&c. ;  or  it  may  have  nothing  to  do  with  any  of 
them.  Bailey,  in  his  Dictionary,  gives  God,  Saxon; 
Gild,  Danish ;  Gocd  or  Gott  or  Gutt,  Teutonic  ;  all 
signifying  '  good.'  Possibly  the  name  is  the  same 
as  "i^,  (jad. 

Goddess,  the  Great,  Cuneiform,  =  Asha  or  Ashat  =  "The 
woman  "  (Eve  was  called  Isha)  =  "  the  female  creator, 
or  queen  of  fecundity,"  equivalent  to  "  Piegina,"  i.  c, 
re,  'the  Sun,  or  the  king,'  and  yuv:^,  'the  woman/ 
or  1^,  c/an,  '  a  garden,  or  virgin.' 

GoG,   yiii  (1  Chron.  v.  4),  Etymology  unknown. 

GoL,  7^^|  (Gen.  xliv.  2),  "A  bowl,  or  cup;  "  such  as  were 
nsed  for  divination  (See  Gen.  xliv.  5).  As  far  as  I 
can  learn,  there  is  no  evidence  whatever  that  divina- 
tion by  the  cup  was  ever  common  in  Egypt,  whilst 
there  is  very  strong  evidence  that  it  was  general  in 
Greece,  Assyria,  Persia,  and  India. 


651 

Golan,  l^"lii  (Dent.  iv.  43)  ''A  circle,  or  region  "     (Fiirst). 

Goliath,  ri^^|  (i  Sam.  xvii.  4).  Tliere  is  great  doubt  about 
the  et}mology  of  this  word,  'i'he  one  -u'liich  suggests 
itself  as  being  the  most  probable,  is  Gula,  "the 
Sun,"  and  ^^,  atli,  "  a  portent."  If  the  giant  was 
as  large  when  a  baby  as  he  was  great  when  a  man,  the 
name,  "  a  wonder  from  Gula,"  would  be  appropriate. 
This  assumes  that  Goliath  Avas  his  real  cognomen. 
If  the  historian  coined  the  name,  we  should  then 
derive  it  from  ?^'^,  fioel  and  atli,  and  read  it  '  a  wonder 
of  pollution,'  or  'portent  of  defilement.' 

GoMER,  ""^^  (Gen.  x.  2),  Etymology  unknown. 

Gomorrah,  spelled  '^y^^.  (Gen.  x.  19),  "  A  fissure  or  cleft " 
(Fiirst).     Probably  a  town  situated  like  Petra. 

Goshen,  1^'^  (Gen.  xlv.  11),  Both  the  etj-mology  and  the 
locality  are  doubtful. 

GozAN,  ip^  (2  Kings  xvii.  6),  "  A  stone  quarry  "  ?  (Gesen.) 
"  A  pass  or  ford  "  (Fiirst). 

GuNi,  '?-1^,  signifies  "Painted  with  colours"  (Geseuius)  ; 
hence,  I  presume,  the  Greek  yuvri,  '  a  Avomau.' 

GuR,  l-lii  (2  Kings  ix.  27),  "a  calf;"  also  "  a  dwelHng 
place." 

Gur-Baal,  '^yn'i-lii  (2  Chron.  xxvi.  7),  "  Temple,  or  sojourn- 
ing of  Baal." 

H.  n  and  n  is  with  the  Hebrews,  as  with  ourselves,  the  sign 
of  an  aspirate,  and  as  we  have  many  words  in  which 
the  h  is  mute,  and  others  in  which  it  is  pronounced 
forcibly,  so  the  Jews  have  some  in  which  n  is  used, 
and  others  in  which  the  strong  or  rough  n  is  adopted ; 
both  being  aspirates,  the  two  are  interchangeable 
with  each  other  and  with  N  a,  whilst  n  is  in  addition 
interchangeable  with  1  v  or  n,  and  n  with  ji  g.  In 
consequence  of  the   above  mentioned   peculiarity  of 


552 

H]         this  letter,    it   is  occasionally  necessary  to    give  the 

meanings  to  be  found  under  both  forms  of  spelling. 
Habel,  or  Hebel,  ^^'^,  or  ^^'"^   iCIeu.  iv.  2),  "  To  breathe, 
to  exhale,"   "  breath,  vapour,  mist."     This  etymology 
is  to  me  very  unsatisfactory,  but  I  cannot  suggest  a 
better.     Ah'd,  in  the  Cuneiform,  is  '  a  son.' 

The  intention  of  the  myth  respecting  the  sacrifices 
of  Cain  and  Abel,  is  to  show  that  a  preference  is 
given  by  the  Deity  to  an  ofiering  of  flesh  over  one  of 
vegetables,  and  to  enforce  an  offering  of  which  the 
priests  could  partake  with  satisfaction.  It  was  gene- 
rally an  understood  thing  that  "  they  which  ministered 
about  holy  things  lived  by  the  things  of  the  temple, 
and  that  they  Avhich  waited  at  the  altar  were  par- 
takers with  the  altar"  (1  Corin.  ix.  13).  Hence  those 
ministers  who  preferred  flesh  meat  to  a  vegetable  diet 
prescribed  offerings  of  lambs,  heifers,  &c.,  as  being 
most  acceptable  to  the  Almighty ;  thus  affording  us 
another  example  of  the  frequency  which  which  hier- 
archs  assume  the  powers  of  the  Almighty,  and  profess 
to  be  his  vicars  upon  earth. 

Since  writing  the  above,  I  have  seen  Dr.  Donald- 
son's remarks    upon   Abel  {Jaslier,   second   edition, 
pp.  96-8).     He  considers  that  the  true  orthography 
is  ''^'^'T',  Jiahail,  and   that  it  signifies  either  'he  who 
offered  a  grateful  offering  to   God,'  or  'beloved  by,' 
or  '  the  friend  of  God.'      Like  myself,  he  objects  to 
the  current  method  of  explaining  the  word. 
Habaiah,  '^l^^  (Ezra  ii.  61),  "  Jah  is  a  protection." 
HaBxVkkuk,  p-1p^n  (Habak.  i.  1),  "  Embrace  of  love." 
Habar,  inn,  signifies  "  To  be  bound  together,"  "  to  practise 
magic,"   "  to  cut  into,  or  wound,"   "to  be  striped,  as 
the  panther,"    "an  associate,   male  or  female,"  both 
in  a  good  or  bad  sense,  "  a  conjuror,"  "  an  enchant- 


553 

Habae]   ment,"   "a  community,"  &c.,  according  to  the  vowel 

points  ;  and  tliiis  the  word  gives  us  a  chie  to  the  use 

of  the  spotted  robes  of  the  priests,  and  the  sanctity 

of  the  spotted  antelope.  Sec. 

Habaziniah,  "^^^^-yp/^i  (Jer.  xxxv.  3),  "Lamp  of  Jehovah." 

Haboe,  "ii^'3'  (2  Kings  xvii.  6),  "  Conjunction,  associated  to 

idols." 
Hachaliah,  i^.y^Q  (Neh.  i.  1),  "  Jah  is  darkness." 
Hachilah,  n^^?q  (1  Sam.  xxiii.  19),  "  Obscure,  dark." 
Hachmoni,   ''^'""-3'!'    (1    Chron.  xi.   11),   "Jah  is  wise,"  from 

Q^Oj  hacam,  and  r\\  jah,  the  n  being  as  usual  elided. 
Hadad,  *T]l|  (Gen.  xxxv.  35),  "Powerful,  mighty;"  the  name 
of  a  Syrian  god.     "  The  Sun  was  worshipped  under 
this  name  at  Heliopolis,  and  Macrobius  {Satur.  i.  23) 
states  that  he  was  venerated  as  the  greatest  and  the 
highest  of  the  gods,  adding  the  words,  tJie  interpre- 
tation   of    his    name    signifies    ONE  "    (Gesenius). 
Remains  of  the  Phcenicians,  page  385,  &c.     Leipsic, 
1837.    From  this,  it  appears  that  some  of  the  heathen 
had  as  distinct  an  idea  of  tlie  unity  of  the  Almighty 
as  we  have  ourselves,  and  only  appeared  to  be  poly- 
theists  by  speaking  of  gods  where  we  should  speak 
of  angels. 
Hadadezee,  "'jn'^P  (2  Sam.  viii.  3),  "Hadad  is  my  help." 
HADAD-EnoioN,  r""^?7"^'^:  (Zech.  xii.  11),  "  Hadad  the  pome- 
granate." 
Hadae,  "^U}  (Gen.  sxxvi.  39),    "  He    is    large,    or   tumid," 

"  shines,  or  glitters." 
Hadaeezee,  "^JH"?!!!  (2  Sam.  x.  16),  "  The  strong  one  is  my 

help." 
Hadassah,    i^?!!'^    (Esther  ii.  7),  "  She    sprouts,"    or  "  the 

myrtle," 
Hadashah,  nt^in  (Jos.  xv.  37),  "  Newly  built."     (Furst.) 
Hades,  ^If}  (Isa.  xxxviii.  11),  "The  place  of  rest;"  Hades 


554 

Hades]  in  Egypt  =  Ament  or  Amenti  r=   Erebus  =  West 

=  Ement.     (See  Hell,  infra.) 
Hadid,  ^^^n  (Ezra  ii.  33),  ''  Sharp." 
Hadlai,   ^^10     (2  Cbron.    xxviii.   12),    "  Eest,"    probably   a 

variant  of  '^^Y-^^.  Adalia,  a  Persian  name. 
Hadoeam,  s:^'nn  (Gen.  x.  27),  "  The  high  director." 
Hadrach,  ■^^7-    (Zeeh.  ix.  1),  a  Syrian  God  ;  possibly  signi- 
fying "  the  circling  one." 
Hagab,    2,^0    (Ezra   ii.    46),    "He    pierces,"    "a   prick,    or 

thorn." 
HAC4ABAH,  ^^^^   (Neh.  vii.   48),   "  She  is  hollow,"  or  "  the 

love-apple  tree." 
Hagar,  "^^.^  (Gen.  xvi.  1),  "He  flies  "  (modern  Hegirah). 
Hagarites,  ^^'5"?^D  (1  Chron.  v.  10),  "Fugitives." 
Haggai,  ^^O  (Ezra  v.   1),   "Festival,"  "festive;"  "born  at 

the  Feast  of   Tabernacles  "    (Fiirst).      Haggi  (Gen. 

xlvi.  16),  probably  variants  of  Haggiah. 
Haggiah,  '^^!ID  (1  Chron.  vi.  30),  "  Jah  is  festive;"  compare 

a-ytoc,  "  hoty." 
Haggith,  JTi^^n  (2  Sam.  iii.  4),  "  The  festive  ones." 
Hai,  ''0,  is  a  word  which  signifies  "  life,  living,  existence," 

&c.      Assj'rian   aa,   or  ai,   '  the  female  power  of  the 

Sun.' 
Hakkoz,  VP^  (1  Chron.  iv.  8),  "The  thorn;"  ko;<;,  coz,  are 

variants  of  the  same. 
Hakupha,  ^'|)-1pn  (Ezra  ii.  15),  "  bent "  (Gesenius) ;  "  incite- 
ment, urging  on"  (Fiirst). 
Halah,  ^?Q.  (2  Kings  xvii.  8),  "  She  is  lovely." 
Halhul,  >''I^7-   (Jos.  XV.  58),  "  The  defence  is  strong." 
Hali,  ''%  (Jos.  xix.  21),  probably  "Jah  is  lovely,"  from  ^\^, 

halah,  and  '^l,  jah,  the  n  being  dro])ped   from    both 

words. 
Hallal,    ?r'0    signifies    "To   be   clear,    or   brilliant,"    "to 

rejoice,  sing  praises;"   "ell,  ell,  ell  !"  was  the  shout 


655 

Hallal]  of  the  Etliiopic  women  on  occasions  of  rejoicing, 
signifying  "he  sliines  ;  "  "we  still  have  the  chant  in 
Alleluiah,  or  Hallelnjah,  n^ib^n. 

Halohesii,  t^nibn  (Nehem.  iii.  12),  The  "enchanter,"  "the 
whisperer,"  "the  oracle-giving  one." 

Ham,  ^^  (Genesis  xiv.  5),  "  A  father-in-law,"  "  connected 
by  marriage"  (yap-oc) ;  also  "hot,  warm,"  oiij.a, 
'together  '  {ai)io,  ai)ikus) ;  Ham  is  a  name  of  Egypt; 
it  also  signifies  "dark  coloured,  black." 

I  would  notice  in  passing  that  the  descendants  of 
Ham  were  not  black  ;  that  they  were  never  known  to 
be  in  subjection  until  the  rise  of  the  Persian  power ; 
that  there  is  not  a  scintilla  of  evidence  that  the  Negro 
race  have  anything  in  common  with  the  Assyrian 
nation,  or  any  other  descendant  of  Ham.  That  the 
Egyptians  in  old  times  were  not  blacker  than  the 
Jews  is  clear,  from  the  story  of  Joseph,  who  is,  by 
his  own  brothers,  mistaken  for  an  Egyptian.  Indeed 
we  gather  from  Egyptian  paintings,  and  from  a  figure 
now  in  the  museum  of  the  Louvre,  of  which  an 
accurate  copy  may  be  seen  in  the  frontispiece  to 
Nott  and  Gliddon's  Indigenous  Races  of  the  Earth 
(London :  Triibner,  1857),  that  the  colour  of  the 
Egyptians  was  a  peculiar  red,  like  that  of  the  North 
American  Indian,  and  equally  far  removed  from  the 
white  and  from  the  black. 

Haman,  P^"  (Esther  iii.  1),  probably  from  Sanscrit,  Heman, 
'  the  planet  Mercury'  (Gesenius). 

Hamatii,  npn  (Numb.  xiii.  21),  "To  be  hot,"  also  "defence," 
"  a  citadel,"  "  warm  baths."  Its  king  was  Sell,  or 
Saul. 

Hamman,  I'fn  (2  Chron.  xxxiv.  4),  "Some  form  of  Sun  images 
standing  on  the  altars  of  Baal."  An  epithet  of  Bel 
among  the  Phoenicians  (Fiirst).     lu  a  work  recently 


556 

Hamman]  published  by  the  British  Museum,  on  Phcenician 
Inscriptions  at  Cartliagc,  edited  b}'  Mr.  Davis,  the 
god  Baal-Hamau  is  the  ouly  male  deity  named. 

Hambiolecheth,  J^.?.?^']  (1  Chron.  vii.  18)  "  The  Queen," 
"  the  moon,"  Ishtar  =  ^i]^  N>]'^5  =  Phcenician  ^}.^  = 
Tavaic,  or  Tuvciiric,  taiiais  —  Na/r,  with  the  Egyptian 
article  (Fiirst).  In  Phcenician  InscrijMons  at  Car- 
tilage ;  London,  1863  ;  Tanith  is  the  only  goddess 
named  to  whom  vows  are  made. 

Hammon,  P'^'f  (Joshua  xix.  28),  a  variant  of  Hamman.  In 
Toison  cV  or  de  la  Langue  PJienicienne,  by  L'  Abbe 
F.  Bourgade,  2nd  Edition,  Paris,  1856,  we  find 
an  account  of  many  Phoenician  inscriptions  from 
Tunis,  in  about  half  of  which  pv  hv2,  Baal  Hammon, 
is  named  as  the  god.  This  shows  that  a  very  strong 
similarity  existed  between  the  deities  of  the  Jews, 
Carthaginians,  and  Phoenicians  generally.  (Compare 
the  Jupiter  Ammon  of  the  Greeks,  and  the  people 
of  Ammon.) 

Hamonah,  ^P^ii,  (Ezek.  xxxix.  16),  "Multitude." 

Hamor,  "li'-^D  (Gen.  xxxiii.  19),  "The  swelling  up  one,"  or 
"the  red  one,"  from  "^PC" ;  also  "to  be  dark  red." 
"  Sudden  in  rising,"  also  "  an  ass,"  an  animal 
notorious  for  its  salacity,  and  one  which  was  said,  in 
derision,  to  be  the  god  of  the  Jews  (Tacitus,  Plist., 
B.  v.,  c.  4) ;  we  may  readily  see  the  connection  of  ideas 
in  his  mind,  when  he  speaks,  a  few  lines  farther 
on  (c.  5),  of  the  Jews  as  a  people  given  to  unbridled 
lust,  "  projectissima  ad  libidinem  gens."  (Compare 
with  Amor,  Amour.) 

Hamuel,  S^-1'^n  (1  Chron.  iv.  26),  "El  is  a  sun  "  (Furst). 

Hamul,  ^-l^n  (Numb.  xxvi.  12),  "  The  heat  of  El." 

Hamutal,  "^P-lJ^n  (2  Kings  xxiii.  31),  "  God  is  fresh  life  " 
(Fiirst). 


557 

Hanameel,  ^^^^^_[}  (Jerem.  xxxii.  7),  "The  graces  of  El," 
"  El  is  n  rock,  or  safety  "  (Fiirst). 

Hanan,  ijn  (1  Cliron,  viii.  23),  "He  is  gracious,  or  merciful." 

Hananeel,  7^'ii?n  (Jerem.  xxxii.  7),  "El  is  gracious." 

Hanani,  Hanini,  or  Hananiah,  <^}^^^  (1  Clirou.  iii.  19),  "He, 
or  Jail,  is  merciful ;  "    subsequently  Ananias. 

Hanes,  D^n  (Isaiah  xxx.  4),  a  town  of  Egypt,  called  by  the 
Greeks,  "the  town  of  Hercules,"  =  ""Avucrij,  'the 
merciful  Isis  '  ?  (Fiirst.) 

Hannah,  >^l^  (1  Samuel  i.  2),  "He  is  gracious,"  "grace, 
compassion;  "  also  "  he  pierces."  Possibly  from  the 
Assyrian  Ann,  and  the  Phoenician  Anna. 

Hannathon,  pnan  (Joshua  xix.  14),  "  On  is  gracious,"  or 
"  the  graces  of  On." 

Hanniel,  ^^}^[}  (Nehem.  iii.  1),  "El  is  gracious." 

Hanochi,  '•^^n  (Numb.  xxvi.  5),  "Initiated  into  mysteries." 
(See  Enoch.) 

Hanun,  l-l^n  (2  Sam.  x.  1),  "The  gracious  one,"  "the 
given  one  "  ?     An  Ammonite  king. 

Haradah,  ninn  (Numb,  xxxiii.  24),  "  Terror,  fear." 

Haran,  pn  (Genesis  xi.  31),  "Parched  by  the  Sun,"  also 
"  a  noble,  or  free  man." 

Harbonah,  '"I-'"'^7'^'  ^  Persian  name,  of  doubtful  significa- 
tion. 

Hareph,  V[^  (1  Chron.  ii.  51),  "  The  powerful,  or  strong 
one." 

Harhaiah,  ^l^'j[^  (Xehem.  iii.  8),  "  Jah  is  burning." 

Harhas,  Dnnn  (2  Kings  xxiii.  14),  probably  a  variant  of  Din, 
heres,  "  the  sun." 

Harim,  Q'?'}  (1  Chron.  xxiv.  8),  "  The  devoted,  or  conse- 
crated." 

Harnepher,  i^^in  (1  Chron.  vii.  36),  "The  strong  heifer;" 
probably  a  compound  of  pii,  haran,  and  l^y^  cpJier. 

Haroeh,  HNhn  (1  Chron.  ii.  52),  "  The  prophet." 


558 

Hakod,  "'"'l':  (Judg.  vii.  1),  "He  sends  earthquakes,"  or  "lie 
terrifies." 

Harosheth,  n::nn  (judges  iv.  2),  "The  enchanters."  There 
are  so  many  significations  to  the  singuLir  form 
of  this  word  K>in,  that  our  choice  is  emharrassed ; 
it  signifies  '  to  engrave,  cut,  or  plough,'  '  to  shine,' 
'  to  groAv,'  '  to  whisper,  or  mutter '  (compare  with 
Isaiah  viii.  19,  wizards  that  peep  and  mutter),  'to  be 
soft,  or  viscous,  like  cla}-,'  'loam,'  'a  forest,'  'deaf,' 
'  a  worker  in  brass,'  '  a  cutting  tool.' 

Harsha,  ^T?D  (Ezra  ii.  62),  "An  enchanter." 

Haeum,  ^'}[)  (1  Chron.  iv.  8),  "  The  high  one." 

Harumaph,  '=1'?-1"15  (Nehem.  iii.  10),  "Flat-nosed"  (Gesen.) ; 
"  snub  nosed  "  (Fiirst). 

Haruz,  P""^  (2  Kings  xxi.  19),  "the  borer;"  also  "judg- 
ment; "  also,  as  pn,  "the  loins.'  A  father-in-law  of 
Manasseh.  Harutz  and  Marutz  are  judges  in  hell, 
according  to  Arab  tradition.  They  were  angels, 
attracted  by  earthly  women,  to  whom  they  told  the 
incommunicable  name  of  the  iVlmighty ;  the  women 
rose  to  heaven,  and  the  angels  were  condemned  to 
hell,  though  to  an  exalted  rank  therein. 

Hasadiah,  nnon  (i  Chron.  iii.  20),  "Jah  is  love,  or 
benignant." 

Hashabiah,  r^l±m  (i  Chrou.  vi.  45),  "Jah  takes  thought;  " 
also  written  Hashaenah  and  Hashabniah  (Nehem. 
X.  25,  and  iii.  10). 

Hashbadanah,  !^^3^?^'D  (Nehem.  viii.  4),  "The  judge  is  wise," 
"Eshmun  is  a  friend"  (Furst). 

Hashem,  CiL"ri  (1  Chron.  xi.  34),  "  He  is  fat,"  "  he  shines,  or 
glitters  ;  "    also  "  rich,  wealthy." 

Hashmonah,  i^ppr]  (Numb,  xxxiii.  29),  "Fulness  of  Jah." 

Hashue,  ^•It^'n  (1  Chron.  ix.  14),  "Understanding"  (Geseu.); 
"  associate,  or  friend  "  (Fiirst). 


559 

Hashubah,  nn^n  (i  chron.  iii.  20),  "Estimated"  (Gesen.); 

"  association  "  (Fiirst).     Probably  "  Jali  is  a  fricud." 
Hashum,  Qt^n  (Ezra  ii.  19),  "  Eicli." 
Hasrah,    n^Dn    (2    Chron.  xxxiv.  22),   "  Jali    protects,  or  is 

strong;  "    from  "^jn,   Ita^ar,  and  ^l,  jali,  the  ^  being 

elided. 
Hasupha,    ^5S-1£^n  (Ezra  ii.  35),  ''Uncovering,"  ''nakedness," 

probably  a  variant  of  Hashubah. 
Hatach,  ^nn    (Esther   iv.   5),   a   Persian   word,    ''Truth"? 

(Gesenius.) 
Hatath,    nnn    (i    Chron.  iv.  13),    "He   terrifies,"  "he   is 

terrible." 
Hatipha,  ^'S^tr^n  (Ezra  ii.  54^,  "  Seized,  caught  "  (Gesenius) ; 

"robbery,  violence"  (Fiirst).     Possibly  a  variant  from 

n3Pi-n^  =  '  the  thick,  or  swelled  one.' 
Hatita,   ^'t^^^n  (Ezra  ii.  42),   "  The   digger,  the   explorer." 
Hattil,   '?'^n  (Ezra  ii.  57),  "He  is  pendulous,"  "he  waves 

to  and  fro." 
Hattush,  C-''-1t2n  (1  Chron.  iii.  22),  "He  conquers." 
Hauran,  pin  (Ezek.  xlvii.  16),  "The  boring  On,"  or  "On  is 

white,  splendid,  or  noble,"  from  "i-in  and  |X,  "Cave 

district "    (Fiirst). 
Havilah,  n^')n  (Gen.  ii.  11),  "  A  circle,  or  district"  (Fiirst). 
Hazael,  ?^5jn  (1  Kings  xix.  15),  "  He  sees  El  or  Al,"  or  "Al 

sees ;  "  hence  we  find  that  El  was  a  God  amongst  the 

Syrians,  as  well  as  amongst  the  Hebrews  and  Chaldees. 
Hazaiah,   '"inn    (Nehem.  xi.  5),  "He  sees   Jali,"  or   "  Jah 

sees,  or  decides."     nrn  being  'to  split,  or  divide,'  'to 

see,'  or  'a  prophet,'  according  to  the  vowel  points. 
Hazae-addar,  "i'Ji:N°"ii\n  (Numb,  xxxiv.  4),  "A  court,  or  temple 

of  Addar,"  or  "  splendour." 
Hazar-enan,   r'^T"'Vn  (Ezek.  xlvii.  17),  "  A  court,  or  temple 

of  Enan,"  "  the  holy  fountain." 
Hazar-gaddah,    '^"?r^V'!l  (Josh.  xv.  27),  "  A  court,  or  temple 


560 

Hazar-gaddah]  of  Gaddfih,  or  Venus  Urania,  possibly  =  DH, 

i.  e.,  'the  goddesses  of  fortune.' 
Hazae-haddatah,  i°'^t'n  "^'"'^'0  (Josh.  xv.  25),  "New  Hazor." 
Hazar-hatticon,  r'i3''?in°ivn    (Ezek.  xlvii.  16),   "A  court,  or 

temple  of  Hatticon,"  ''the  middle  Hazor." 
Hazar-ma^tsth,  J"°'!'.':p7^*^  (Gen.  x.  26),   "  A  court,  or  temple 

of  Maveth,  or  Mut,  the  God  of  the  lower  world."  '' 
Hazar-shual,  ^y-lii'nyn  (Joshua  xv.  28),  "  A  court,  or  temple 

of  Shual."     This  may  be  derived  either  from  ^^*t^,  or 

from    ^J^'^'',  or    from    both,  and    may  mean  '  a  chink 

in    the    ground,'    whence    oracles    proceeded,    as    at 

Delphi. 

81  Mu,  Mut,  Mot,  Maut,  was  a  name  applied  to  tlie  Great  Mother  in  Egyjit ; 
one  of  her  symbols  was  a  wiugetl  eye,  whose  form  is  sufficiently  suggestive  of  a 
douhle  entendre,  to  make  us  helieve  that  the  symbol  had  one  signification  for  the 
initiated,  another  for  the  multitude.  Sanchouiathon  says  that  "  Chaos  hnew  not  its 
own  production,  hut  from  its  embrace  with  the  wind  was  generated  Mot,  which  some 
call  Ilus,  but  others  the  putrefaction  of  a  watery  mixture  ;  and  from  this  sprung  all 
the  seed  of  creation,  aud  the  generation  of  the  universe  "  (Cory's  Ancient  Fragments, 
p.  1) .  I  think  that  the  physiologist  may  here  be  allowed  to  surmise  that  the  myth 
is  founded  upon  the  phenomena  of  conception,  in  which  the  male  semen  seems  to  be 
converted  in  the  female  into  a  new  being,  and  a  quantity  of  '  water.'  Again,  the 
same  author  states  that  Cronus  had  a  sou  by  Rhea,  who  was  called  Muth,  which 
the  Phcouicians  esteem  the  same  as  "Death  and  Pluto"  (Ji?"cZ.,  p.  15).  It  would 
seem  that  the  myth  enfolds  the  idea  that  heaven  ordains  us  to  die.  Time  brings 
about  the  death,  and  after  that  man  sleeps  in  the  bosom  of  his  mother  Gaia,  '  the 
earth.'  We  see  this  idea  enunciated  in  Ecolesiastes  v.  15:  "As  he  came  forth 
from  his  mother's  womb,  naked  shall  he  return,  to  go  as  he  came."  On  this  verse 
the  erudite  Dr.  Ginsburg  remarks :  "  The  innermost  recess  of  the  earth  is  rejire- 
sented  as  the  bosom  where  the  embryo  of  all  things  living  is  generated.  The  earth 
receives  us  at  our  birth,  nourishes  us  when  born,  and  ever  afterwards  supports  us, 
and  finally  receives  us  into  her  embrace,  when  we  are  rejected  by  the  rest  of  nature, 
and  covers  us  with  special  tenderness.  Hence  the  Psalmist  speaks  both  of  the 
womb  of  his  mother  (d«  ]ti3),  and  of  the  earth  (yns!  nvrinn),  as  the  place  where 
he  was  formed  (Ps.  exxxix.  13-15) ;  aud  Job,  when  deprived  of  all  things,  spake  of 
his  departure  as  returning  to  the  bosom  of  the  earth  in  as  destitute  a  condition  as 
when  he  came  from  the  hosom  of  his  mother,  using  the  very  words  of  the  passage 
before  us,  '  Naked  came  I  forth  from  the  bosom  of  my  mother,  and  naked  I  return 
thither'  (Job  i.  21j,"  et  seq.  [Cohelcth,  p.  352,  note).  "Maut,"  says  ■Wilkinson 
(Eawlinson's  Heroduf.iis,  vol.  2,  p.  448,  foot  note),  "was  without  any  child,  the 
abstract  idea  of  mother."  To  this  day  we  have  the  words  mot  and  viotte,  in 
Western  Europe,  to  signify  'the  female  organ,  the  universal  mother.'  The  Hebrews 
changed  mo,  mtUh,  into  mn  (Furst). 


561 

Hazar-susah,  "DID-nvn  (Joshua  xix.  5),  "  A  court,  or  temple, 

of  Susah,"  or  of  the  '  horse  of  the  suu.' 
Hazazon-tamae,  ^»^"^'>'n  (Geuesis  xiv.  7),  "  The  row  of  the 

pahii  trees." 
Hazelel-poni,    '^i^-r'?^    (1    Chroii.   iv.   3),     "The    shadow 
looking   at   me"    (Geseuius).       "Protection    of  the 
Presence"  (Fiirst). 
Hazerim,   D^^vn  (Deut.  ii.  23),    "The  enclosures,   villages, 

or  caravanserais." 
Hazerotii,    ni^vq    (Numb.  xi.  35),    "Camps,    hamlets,    or 

villages." 
Haziel,  ^?<nn    (i  Chron.  xxiii.  9),   "He  sees  El,"  or  "El 

watches  over." 
Hazo,  'TH  (Genesis  xxii.  22),   "The  seer,"   "a  vision,"  "he 

sees." 
Hazor,  l^vn  (Joshua  xi.  1),  "  The  castle,  or  strong  fortress." 
Hazoe-hadattah,    nrinn-nn'n    (Joshua   xv.  25),    "The    new 

castle,  or  new  Hazor." 
Heaven,  ^]^f,  signifies  "The  sky;"  in  other  words,  "the 
abode  of  the  sun." 

Our  English  word,  which  is  a  direct  descendant 
from  the  Phoenician,  appears  in  the  Anglo-Saxon  as 
hcofon,  or  hehcn  ;  Old  Saxon,  lichUan,  liehan,  or 
hcvan  ;  Low  German,  heveu,  or  lichen.  These  words 
seem  to  have  been  derived  from  the  Teutonic  word 
lichhan,  'to  raise,'  'to  elevate,'  or  from  the  Anglo- 
Saxon  word  hefan,  'to  be  arched,' 

The  current  idea  responds  to  the  definition,  for 
the  general  belief  is  that  its  locality  is  in  the  sky 
above  us,  just  as  we  locate  Hell  in  the  centre  of  the 
Earth  beneath  us.  In  all  ages  the  vast  expanse  of 
sky  has  been  spoken  of  as  the  residence  of  the 
Almighty,  and  the  throne  assigned  to  Him  on  earth 
has  been  some  hill  of  commanding  height. 

N  N 


662 

Heaven]  Of  the  nature  of  His  dwelling  the  ancients  for 
a  long  period  professed  to  be  ignorant,  but  as  time 
rolled  on,  and  the  hieratic  exigencies  increased,  the 
knowledge  assumed  by  mortals  developed  itself,  the 
eyes  of  the  priests  penetrated  into  the  invisible  world, 
and  the  Creator  was  described  as  a  king,  holding  a 
court,  with-  prime  ministers  around  him  for  trans- 
acting business,  other  ministers  to  attend  upon  them, 
and  a  bureaucracy  almost  as  extensive  as  that  of  the 
United  States.  His  palace  had  seven  courts,  and 
the  seventh  was  His  particular  abode.  To  it  the 
prayers  of  the  faithful  reached  through  the  interven- 
tion of  officers,  much  as  mundane  petitions  arrive  at 
the  presence  of  an  earthly  monarch ;  and  from  that 
empyrean  height  He  promulgated  His  decrees,  which 
He  sent  down  by  messengers  to  certain  men. 

Those  who  drew  up  this  scheme  developed  it  still 
farther,  and  held  out  to  their  votaries  the  hope  of 
attaining  a  place  in  the  celestial  court.  To  make  the 
proffered  reward  attractive,  it  was  necessary  to  con- 
sider what  things  human  beings  most  coveted ;  with 
these  the  Heaven  was  stocked,  whilst  Hell  was  filled 
with  every  thing  that  men  most  dread.  As  most 
earthly  joys  are  corporeal,  so  were  those  painted  in 
the  Avorld  above.  Fine  clothes,  abundance  of  gold, 
music,  singing,  an  absence  of  hunger,  thirst  and  dark- 
ness, and  the  pleasure  of  seeing  enemies  overthrown, 
formed  the  attractions   held    out   by   one    school  ;  ^" 

^2  It  is  clear  that  mauy  Anglicau  diviues  of  the  present  clay  consider  that  one 
of  the  deliglits  of  Paradise  will  be  to  gloat  over  tlie  Heliisli  miseries  of  those  with 
whom  they  had  contended  upon  earth.  I  shall  not  soon  forget  the  shock  with  which  I 
read,  in  a  sort  of  manifesto  issued  not  many  years  ago  by  some  eminent  theologians, — 
whose  names  it  rejoices  me  that  I  have  forgotten, — a  paragraph  to  this  effect ;  "We 
do  not  believe  that  the  happiness  of  the  blessed  would  be  perfect  in  Heaven,  unless 
they  were  perpetual  witnesses  of  the  tortures  of  the  damned  ;  "  the  exact  words  were 
clothed  in  ecclesiastical  garb,  but  there  w;>s  no  mistaliing  the  meaning.     Now  I  can 


563 

Heaven]  while  another  prochiimecl  a  paradise  well  stocked 
by  Houiis,  with  whom  the  faithful  could  everlastingly 
disport  with  ever-recurring  freshness  and  delight. 
The  philosopher  may  doubt  the  certainty  of  the  infor- 
mation thus  detailed,  and  hesitate  to  accept  from 
heathendom,  and  specially  fi'om  the  Babylon  of  yore, 
an  account  of  His  court  which  the  Almighty  withheld 
from  His  chosen  people  and  His  personal  friends  for 
more  than  four  thousand  years. 

Hebee,  "i?n,  (G-en.  xlvi.  17),  signifies  "  to  join  together,"  "to 
bind,"  "  to  fascinate,"  "an  associate  or  companion;" 
as  nnn,  hhr,  it  signifies  "to  cut,"  "to  practise 
magic,"  "to  cut  out  or  divide  the  heavens  as  an 
astronomer;"  as  nnwS,  ahr,  it  signifies  "to  soar 
upwards,"  "a  wing  feather;"  as  -TiaN',  ahlr,  it  signifies 
"  the  strong  and  mighty  one,  like  a  bull ;  "  '  bulls  of 
Bashan  '  is  '  ahirl  Bashan,'  in  the  Hebrew.'' 

In  the  Cuneiform,  ahy  is  rendered  as  '  strengthen- 
ing;' Ninih-dil  ahari,  is  read  by  Norris,  or  Oppert,  as 
'  Lord  of  mighty  deeds '  (see  Ninip). 

imagiue  a  fierce  bigot  like  Torquemada  revelliut;  witb  delight  at  Ijuniiug  heretics  in 
this  world,  and  preaching  to  his  brethren  that  one  part  of  the  bliss  of  Heaven  was 
to  see  such  combustion  going  on  everlastingly.  I  can  imagine  snch  an  one  giumbliug 
that  human  victims  die  too  soon,  and  that  the  necessity  to  eat  and  drink  takes 
away  from  the  continuous  pleasure  of  an  Auto  da  Ft,  but  asseverating  that  in 
Heaven  the  victims  would  live  iu  the  fires  for  cverlastiug,  and  the  faithful  would 
enjoy  the  sight  of  their  tormeut  with  ever  recurring  delight.  I  can  credit  that  snch 
may  have  been  the  doctrine  of  an  Inquisitor.  I  cauuot  believe,  however,  that  any 
protestant  minister  is  able  to  adopt  such  a  doctriue,  until  he  has  joined  that  party 
of  the  Apostles  who  wanted  fire  to  come  down  from  Heaven  tc-£onsnme  their  adver- 
saries, even  as  E lias  did;  and  were  told  by  the  Savioni-  that  they  knew  not  what 
spirit  they  were  of.  To  myself,  the  idea  of  carrying  hatred  into  Heaven  is  awful ; 
and  the  knowledge  that  some  diviues  entertain  the  opinion  that  the  sight  of  torture 
is  to  be  one  of  the  pleasures  of  the  blessed  fills  me  with  such  horror,  that  I  dare  not 
utter  in  words  the  sentiments  which  crowd  upon  my  mind,  except  to  say  that  the 
reformed  Christianity  of  to-day  demands  as  much  radical  amendment  as  the  Romish 
faith  required  iu  days  gone  by,  and  still  requires. 

83  We  are  justified  iu  examining  all  these  roots,  because  "  n  is  interchanged 
wilh  n  and  other  gutturals." 


564 

Heber]  The  philologist,  in  looking  over  these  different 
meanings  and  spelling?,  finds  one  idea  running 
through  all.  Fascination,  "  a  kind  of  magic  which 
was  applied  to  the  binding  of  magical  knots"  (Gesen.) 
'  Dividing  the  heavens,  as  an  astrologer.'  '  Soaring, 
or  rising  upwards,'  and  '  strength,  like  that  of  a 
bull,'  or  '  strengthening.'  This  seems  to  point,  first, 
to  a  god,  priest,  or  man,  who  assumed  to  remove 
impotence  by  charms  ;  secondl}',  to  one  whose  power 
had  been  originally  strong,  then  weak,  and  religiously 
restored. 

As  we  find  the  word  in  conjunction  with  on,  as  in 
Hebron,  we  incline  to  the  belief  that  the  primary 
meaning  is  "  phallic  vigour." 

It  closely  resembles  the  word  chebar  "^3?,   '  to  be 
great,'  'to  be  long,'  'to  multiiDly,'  'to  bind  together,'  &c. 
Heber  is  still  an  Enghsh  name,  and  I  remember 
that  a  Bishop  Heber,  writing  from  India,  speaks  of  a 
Mahratta    prince    called    Alijah,    and    translates    it 
"  exalted  of  the  Lord." 
Hebron,  l^"i?n  (Gen.  xiii.  18),  the  name  of  a  city,  and  of 
certain  men.     It  signifies  "  The  strong  On."  or  "On 
strengthens." 
Heifer,  nns^  -ip|^  and  nbjy,  yarah,  hakar,  and  cr/lah.     The 
idolatrous  worship  of  the  calves  is  well  known ;   but 
we  have  no  intimation  whatever  of  the  sex  of  either 
Aaron's  calf  or   Jeroboam's   calves.     It   is   probable 
that  the  latter  were  of  both  genders.     Both  the  male 
and  female  beeve  were  offered  amongst  the  Jews  in 
sacrifice;    but   the    most   sacred  of  them    all  was  a 
young  cow  of  a  red  colour.     One  of  this  nature  was 
offered  yearly,  and  its  ashes  were  used  for  special  pur- 
poses (see  Numb.  xix.  2-9). 

The   period    of    life   at    which   the    animal    was 


565 

Heifer]  slanghterecl  was  three  years  of  age,  a  time  when  its 
sexual  propensities  became  developed.  We  have  seen 
that  Idne  were  sacred  to  the  celestial  mother.  Isis 
was  depicted  frequently  as  a  milch  cow,  but  she  was 
also  represented  as  a  virgin.  The  red  heifer  was  also 
to  be  a  virgin.  The  connection  between  the  Egyptian 
myth  and  the  sacrifice  deserves  investigation,  and 
etymology  will  assist  us  much.  ">?,  par,  signifies  "  a 
young  bull,"  "youth  and  vigorous  manhood;"  nna 
signifies  "  to  break  through,"  or  "  to  bear  offspring," 
"a  young  cow,"  "a  pit  or  hole,"  or  "beauty  and 
sijlendour,"  according  to  the  vowel  points;  '^^'3,  pa?-, 
has  the  meaning  of  "  digging  or  boring,"  also  of 
"  shining  brightly,"  or  "  being  glorious,"  and  of 
"ornament,  beauty  and  head-dress;"  and  "^^^^3  is 
"  a  leafy  sapling,"  "  a  young  and  tender  tree." 

The  idea  conveyed  in  these  words  is  the  union  of 
youth,  loveliness,  sexual  vigour  and  fertility.  Every- 
thing which  conduced  to  the  latter  was  held  in  high 
esteem.  There  was  and  still  is  a  notion  amongst 
Eastern  nations,  that  the  flesh  of  an  animal  imparts 
to  one  who  eats  it  the  virtues  which  the  creature  pos- 
sessed. The  flesh  of  the  beeve,  as  being  both  power- 
ful and  strongly  virile,  was  supposed  to  give  fertility 
to  those  who  ate  it.  The  use  of  beef  and  fish  is 
enjoined  by  the  Talmud  for  Jewish  husbands  on 
Friday  night  and  for  Saturday's  dinner,  to  enable 
them  fully  to  enjoy  the  company  of  their  wives. 
Mahomet  has  copied  in  this  respect  an  ancient 
custom,  for  he  enjoins  upon  the  faithful  that  they 
shall  make  the  Friday  {dies  Veneris),  a  day  for 
connubial  enjoyment  as  well  as  one  of  public 
worship. 

But  in  countries  where  the  ox  is  much  used  in 


566 

Heifer]  agriculture,  there  was  and  still  is  a  strong  disin- 
clination to  slaughter  it.  This  feeling  amongst  a 
poor  race  could  only  be  overcome  by  a  cogent  reli- 
gious faith.  By  teaching  the  belief  that  God  demands 
a  bull  or  cow  for  His  service,  the  priest  can  insure  for 
himself  and  the  worshippers  an  occasional  supply  of 
beef.  Being  desirous  to  have  one  whose  flesh  would 
be  most  appropriate  for  the  purpose,  it  was  ordained 
that  the  animal  should  have  a  particular  colour.  Eed, 
as  symbolising  masculine  virtue,  was  the  tint  selected. 
In  the  case  of  one  Jewish  sacrifice,  the  heifer  thus 
chosen  was  not  eaten,  but  burnt,  yet  its  ashes  had  a 
talismanic  value,  and  were  used  as  a  sort  of  charm ; 
and  that  a  large  portion  of  it  was  generally  eaten, 
both  by  the  people  and  the  priests,  we  infer  from 
1  Sam.  ii.  13-16. 

When  once  we  recognise  the  fact  that  beef  was 
used  as  an  a]3hrodisiac,  we  can  well  understand  that  a 
feast  upon  a  young  cow  or  bull  would  be  accompanied 
by  dissolute  orgies ;  that  they  were  so,  we  infer  from 
the  verse,  "  the  people  sat  down  to  eat  and  drink,  and 
rose  up  to  play"  (Exod.  xxxii.  6).  What  the  nature 
of  the  play  was  we  may  gather  from  the  words  "  that 
the  people  were  naked,  for  Aaron  had  made  them 
so,"  &c.  {Ibid.  ver.  25.)  Compare  also  Deut.  xxi.  3-8. 
We  find  that  many  '  proper  names  '  have  been  com- 
pounded with  ms  hiV ;  for  example,  Pharaoh,  Peri, 
Eglah,  Eglon.  We  have  some  representatives  of  it 
yet  amongst  ourselves,  in  Farr,  Poit,  Parson  ;  and  in 
the  Greek  and  Latin  the  old  root  is  recognised  in 
^spoj  iindfero. 

There  is  something  so  mysterious  in  the  respect 
paid  to  the  golden  calf  in  the  Avilderness,  Z^V.,  egel, 
and  by  the  Israelites  under  Jeroboam  and  succeeding 


567 

Heifer]  kings  to  the  calves  in  Bethel  and  in  Dan,  ^7}^.,  tliat 
the  subject  deserves  a  closer  examination. 

The  first  thing  Avhich  we  notice  is,  that  ^7^^.  and 
'.^y  are  respectively  feminine  and  masculine.  The 
use  therefore  of  the  latter  leads  us  to  infer  that 
the  golden  calf  made  by  Aaron  was  of  the  male  sex. 
The  same  word  describes  the  calves  of  Samaria  in  the 
books  of  the  Kings.  But  in  Hosea,  the  feminine  noun 
is  employed  generally  ;  although  in  Hosea  x.  2,  the 
calves,  '^.V-'.V,  cglaim,  which  are  to  be  kissed,  are  put 
in  the  masculine.  It  is  therefore  a  legitimate  con- 
clusion to  draw,  that  the  calves  used  in  idolatrous 
worship  were  sometimes  male  and  sometimes  female. 

Of  the  sanctity  of  the  heifer  we  have  evidence, 
inasmuch  as  Abraham  is  especially  ordered,  on  the 
occasion  of  Grod's  making  a  covenant  with  him  (Gen. 
XV.  9),  to  sacrifice  one,  of  the  age  of  three  years, 
together  with  a  she-goat  of  the  same  age.  Now 
Abraham,  being  a  Chaldee,  was  familiar  with  the 
worship  of  Ishtar.  Ishtar  and  Iai£L-,were  the  same 
divinity  under  different  names,  and  the  latter  was 
depicted  as  a  heifer,  or  a  young  cow. 

In  Egypt,  the  goat,  being  an  emblem  of  the  male 
creator,  was  sometimes  used  in  the  same  manner  as 
was  the  effigy  of  Baal-peor,  see  Herodotus,  B.  ii.  c.  46. 
As  the  male  representative  of  the  Deity  was  occa- 
sionally consorted  with  by  women,  so  the  female  was 
resorted  to  by  males.  We  have  direct- evidence  of  this 
in  Hosea  xiii.  2,  where  we  find  the  coarsely-speaking 
prophet  intimating  that  the  worshippers  of  idols 
might  go  and  'kiss  the  calves.'^'  That  such  practices 
existed,  we  learn  with  apparent  certainty  from  Le\nt. 
xviii.,  in  which  the  Israelites  are  commanded  not  to 

fr^  For  an  explanation  of  tliis  passage,  see  Hosea,  ivfra. 


568 

Heifer]  do  after  the  doings  in  tlie  Laud  of  Egypt,  and  of  the 
hind  of  Canaan  (xviii.  3) ;  and  when  the  particulars  of 
the  various  crimes  are  given,  we  find  that  congress 
with  brutes  is  one  of  the  things  that  has  been  indulged 
in  both  by  man  and  woman  (xviii.  23-30).  The  com- 
mand to  abstain  from  this  sin  is  reiterated  Levit.  xx. 
15-17,  and  with  such  a  severe  penalty,  that  it  is  clear 
that,  whoever  gave  the  law,  was  aware  tliat  such  things 
were  done,  and  that  he  desired  to  eradicate  the 
frightful  practice.  The  law  is  again  promulgated  in 
Exod.  xxii.  19 ;  and  as  we  have  a  similar  command 
in  Deut.  sxvii.  21,  there  are  no  less  than  four  distinct 
repetitions  of  the  order ;  a  sufficient  proof  of  the 
necessity  for  making  it,  inasmuch  as  no  legislator 
denounces  a  crime  vs'hich  is  to  him  unknown. 

We  conclude,  from  the  preceding  considerations, 
that  the  practices  alluded  to  were  associated  in  some 
manner  with  religious  rites,  such  as  particular  festivals 
at  the  winter  solstice,  or  the  vernal  equinox ;  if  so,  we 
can  well  imagine  the  severity  with  which  such  idolatry 
would  be  cursed  by  the  more  virtuous  amongst  the 
Jewish  priesthood.  We  gain  some  insight  into  such 
a  feast  as  we  suppose  was  common,  in  Exodus  xxxii. 
Therein  we  are  told  that  Aaron  makes  a  calf,  builds 
an  altar,  proclaims  a  feast  to  the  Lord ;  on  the 
appointed  day  the  people  bring  offerings  of  various 
kinds,  sit  down  to  eat  and  drink,  and  then  rise  up  to 
play.     That  sport  was  a  veritable  saturnalia  ! 

Now  in  the  preface  to  the  second  volume,  I  shall 
attempt  to  show  that  there  is  a  strong  probability 
that  the  nation  called  Israel,  i.  e.,  the  ten  tribes  who 
seceded  from  Kehoboam,  were  what  may  be  designated 
aborigines,  and  that  they  thus  had  amongst  them  the 
customs  denounced  in  Levit.  xviii.-xxiv.     During  the 


569 

Heifer]  reigns  of  David  and  Solomon,  supported  as  they 
were  by  an  army  of  mercenaries,  the  religion  of  the 
first  king  who  took  Jerusalem  was,  like  that  of  the 
Norman  William  of  England,  the  dominant  one;  all 
others  were  suppressed.  Though  abated,  however, 
the  faith  was  not  destroyed,  but  blazed  out  at  the 
time  of  the  Aveak-minded  Eehoboam.  The  worship  of 
the  calves  was  the  watchword  or  rallying  cry,  by  which 
the  long  pent  up  vexation  at  the  ne\v  regime,  and  the 
hankering  after  the  old  feasts,  showed  themselves. 
Hence  it  was,  as  we  may  surmise,  that  the  episode  in 
the  wilderness  was  introduced  into  the  Pentateuch  by 
its  author ;  and  as  the  idolatrous  practices  of  Baal- 
peor  were  added  to  the  orgies  of  the  calves,  we 
imagine  that  another  episode  was  introduced,  wherein 
that  abomination  might  be  duly  reprimanded.  Into 
these  points,  however,  we  cannot  fully  enter  at  present. 

Hege,  or  Hegai,  ^?.[}  (Esther  ii.  8),  Persian  ;  Aga,  "  an 
eunuch." 

Helah,  '^'2^  (1  Chron.  iv.  6),  "He  is  sweet,  or  lovely,"  or 
"he  is  smooth,  or  polished;"  n'pn,  hcdali,  signifies 
also  "  a  sacrificial  cake." 

Helam,  i^^"  (2  Sam.  x.  16),  "He  is  fat,  or  fleshy,"  "firm, 
or  strong." 

Helbah,  '""^^Q  (Judges  i.  31),  "Fatness." 

Helbon,  li^i^n  ^Ezek.  xxvii.  18),  "  The  fat  On,"  or  "On  is 
fat." 

Heldai,  '''t?^  (1  Chron.  xxvii.  16),  "He  dig«,"  or  "he  lasts 
enduringiy,"  or  "he  moves  smoothly  and  quickly," 
or  "my  enduring  one." 

Heleb,  2^n  (2  Sam.  xxiii.  29),  "  He  is  fat." 

Helek,  \h^  (Numb.  xxvi.  30),  "He  is  smooth,"  also  "he 
creates,  or  frames." 

Helem,  q!?0  (1   Chron.  vii.  35),  "He  is  fleshy,"  also  "he 


570 

Helebi]   dreams;  "  pjobably  a  variant  of  ^7^,  Halam,  =  '  he 

is  strong.' 
Heleph,  n^n  (Josh.  xix.  33),   "He  glides,"  or  "he  causes 

conjunction,"  "he  unites." 
Helez,   nD    (1   Chron.  xi.    37),    "  He   is    firm,  manly,   or 

strong." 
Helkai,  ''i^?'!'  (Neh.  xii.   15),   "  Jah  is  my  lot,  or  portion," 

from  P;2D,  hclek,  and  <^l,  jah ,   it  is  a  variant  of  Hil- 

IQAH. 

HelivATH,  ^P^^  (Joshua  xix.  25),  "  The  flatterers,"  also  "  a 
field,  portion,  or  lot ;  "  it  was  a  Levitical,  or  priestly 
city,  and  I  presume  a  place  resorted  to,  like  Delphi 
and  Dodona. 

Helkath-hazzurim,  Q^>1-^'D"^?^C  (2  Sam.  ii.  16),  "Field  of 
swords  "  (Gesenius). 

Hell.  Anglo-Saxon  Hell,  Danish  Hel,  German  H'olle, 
from  Hella,  or  Hela,  '  the  goddess  of  death,'  so  called 
from  the  root  helan,  '  to  conceal ; '  in  Hebrew  Shaul, 
Hades,  and  Gehenna.  There  is  much  interest  for 
the  student  in  the  study  of  this  name,  and  the 
history  of  the  idea  which  it  embodies.  It  signifies, 
primarily,  nothing  more  than  the  hollow,  grave,  hole, 
pit,  cavern,  or  other  receptacle  which  receives  the 
dead.  At  first  no  particular  attention  was  paid  by 
the  hierarchy  to  the  condition  of  those  who  had 
died.  That  they  were  at  rest  was  enough  —  they 
had  ceased  from  labour  and  strife,  and  there  was  the 
end.  We  are  told  that  during  many  centuries  the 
Almighty  talked  personally  with  men  ;  he  conversed 
face  to  face  with  Abraham  and  Moses,  he  talked 
to  Adam  almost  daily,  and  spoke  to  Enoch,  Noah, 
Jacob,  Joshua,  Elijah,  Elisha,  and  many  others ; 
yet  he  never  is  represented  as  telling  any  one  of 
them  of  the  condition  of  the    dead,    or    even    of  a 


571 

Hell]  future  state.  Hence  we  naturally  conclude — (1)  that 
God  did  not  think  it  a  matter  of  importance  to  speak 
about  Hell ;  or  (2)  that  it  did  not  then  exist ;  or  (3) 
that  the  alleged  conversations  never  occurred  ;  or  (4) 
that  hierarchies  had  not  then  learned  the  value  which 
the  modern  idea  of  Hell  has  in  theological  systems. 
We  now  proceed  to  enquire  into  this  subject. 

Where  the  power  of  the  Priesthood  was  supreme, 
whether  directly  or  indirectly,  their  strong  authority 
in  this  world  sufficed  for  their  ambition  ;  where  they 
could  punish  the  living  man,  they  did  not  seek  to 
wreak  their  vengeance  on  the  dead.  But  when  the 
hierarchy  were  no  longer  able  to  inflict  punishment 
on  the  offender  during  his  life,  they  naturally  turned 
their  attention  to  w^hat  they  could  do  with  him 
afterwards. 

It  was  easy  to  invent  the  idea  that  there  was  life 
after  death,  and  that  punishments  could  be  inflicted 
on  the  disembodied  spirit,  at  the  will  of  an  embodied 
priest.  Visions,  superhuman  voices,  oracles,  and 
mysterious  writings  were  as  common  in  days  gone 
by,  as  winking  statues,  moving  pictures,  and  radiant 
virgins  are  in  modern  Europe,  and  were  far  more 
powerful  in  establishing  new  dogmas,  and  new  objects 
of  sanctity. 

The  introduction  of  the  idea  of  our  modern  Hell 
into  the  religious  belief  of  a  race,  has  marked  the 
decadence  of  supreme  power  in  the  hiea-archal  class.  It 
is  interesting  to  see  how  much  farther  advanced  the 
Hindoos  and  the  Egjq^tians  were  in  their  conceptions 
of  Pandemonium  than  were  the  Jews,  the  veiy 
people  with  Avhom  alone  the  Almighty  was  said  to 
have  held  direct  communication,  and  whose  laws  and 
ordinances  were  dictated  by  Him,  if  not  written  with 


672 

Hell]  His  very  hand.  We  conclude  therefrom  that  the 
rulers  in  HindosLan,  Egypt,  and  we  may  add  Etruria, 
emancipated  themselves  from  visionary  terrors  wielded 
by  the  arm  of  a  priest  at  a  far  earlier  period  than 
their  Western  neighbours ;  e.  g.,  Samuel  executed 
with  his  own  hand  a  king  whom  Saul  had  spared, 
at  a  period  when  the  kings  of  Hindostan  permitted 
no  such  liberty. 

The  philosopher  might  doubt  whether  a  subject 
on  which  the  Creator  had  been  silent  for  some 
thousands  of  years  could  be  of  very  much  importance 
to  man,  and  might  wonder  that  the  dissolute  Hindoos 
and  the  isolated  inhabitants  of  Etruria  should  know 
so  much  more  of  the  topography,  nature  and  history 
of  Hell  than  those  who  had  possessed,  for  a  score  of 
centuries,  writings  emanating  from  the  Most  High. 

The  sage  would  cease  his  speculations,  however, 
when  he  saw  that  the  existence  of  a  place  of  torment 
was  necessary  in  every  theological  system,  where  the 
j)riests  were  numerous  and  their  systems  of  divinity 
opposed  to  each  other.  It  is  the  assertion  of  every 
hierarch  that  the  Deity  whom  he  serves  sends  all 
forms  of  prosperity  to  those  who  worship,  love,  honour 
and  obey  him.  But  stubborn  facts  shew  that  heretics 
often  conquer  the  faithful,  that  bad  men  may  be  far 
more  wealthy  than  the  devout,  and  that  those  who  are 
called  the  most  wicked  are  frequently  the  most 
persistently  happy.  This  being  so,  the  flamcn  has  the 
option  either  to  change  his  system  of  teaching  and 
the  doctrines  that  he  enforces,  or  to  sujjplement 
them  by  some  new  invention.  Human  nature  cannot 
allow  him  to  do  the  first,  and  thus  proclaim  his  late 
dogmas  as  being  false.  To  do  the  second  involves 
nothing  more  than  a  new  vision  or  a  mysterious  dream. 


573 

Hell]  King  David,  or  Asaph,  was  puzzled  when  he  saw 
the  wicked  in  prosperity  (Psahn  Ixxii.),  and  coukl  not 
account  reasonably  for  the  occurrence.  Wc  who  have 
lived  since  the  adoption  of  the  last  revelation  are  far 
more  learned. 

We  know  all  about  Pandemonium,  its  fires,  its 
frozen  shores,  the  dress  of  its  inhabitants,  and  all  the 
manners  and  customs  of  the  place ;  we  know  the 
name  of  its  king,  and  of  his  prime  minister,  and  of 
all  its  bureaucracy ;  we  know  who  on  earth  is 
able  to  sign  the  passports  required  at  its  gates,  and  to 
enforce  their  delivery  ;  yet  it  is  very  possible  that  our 
knowledge  is  quite  as  vague  respecting  Hell,  as  it  is 
about  the  court  of  Heaven.  Milton,  though  a  sublime 
poet,  never  assumed  to  be  a  prophet ;  even  St.  Paul, 
who  asserted  that  he  knew  a  man  who  had  been 
caught  up  into  Heaven,  did  not  tell  what  he  witnessed 
there  ;  and  our  Saviour,  who,  accoj'ding  to  St.  Peter, 
went  and  preached  to  the  condemned  spirits  in  Hell, 
did  not  tell  us  of  its  locality,  nature,  or  management ; 
all  that  we  know  from  His  lips  is  that  He  adopted, 
\vheu  speaking  of  Hell,  the  notions  which  were 
current  amongst  the  majority  of  His  countrymen  at 
the  time,  and  which  were  derived  exclusively  from 
Babylonian,  Persian,  Grecian,  and  possibly  from 
Roman   sources. 

It  was  an  unfortunate  thing  for  the  theologians  in 
ancient  times  when  the  promises  and- threatenings  of 
the  hierarch  were  falsified  in  this  world;  it  is  very 
fortunate  for  them  that  in  modern  times  there  is  no 
one  to  show  how  similar  anathemas  are  disregarded 
in  the  other  world,  and  thus  to  destroy  the  priestly 
influence.  As  a  weapon  in  the  sacerdotal  armoury. 
Hell  has  wonderful  power,  but  its  edge  is   blunted 


574 

HellJ  when  it  strikes  upon  the  firmour  of  calm  reason  and 
dehberate  thought. 

We  see,  in  comparative!}'  recent  times,  a  notable 
instance,  where  the  head  of  a  pious  community  has 
invented  a  falsehood  to  make  the  decrees  of  the 
Almighty  square  with  mundane  vieAvs.  The  Pope,  as 
the  leader  of  Christendom,  naturally  proclaimed  that 
the  God  he  worshipped  was  the  only  supreme  One, 
and  that  His  worshippers  would  be  prosperous  in  this 
v.'orld,  and  happy  in  the  next.  But,  unfortunately, 
there  arose  another  prophet,  Mohammed,  who  said 
that  the  Allah  who  inspired  him  was  the  all  powerful 
one,  and  that  He  would  not  brook  opposition  to  His 
will ;  and  the  followers  of  this  Apostle  beat  down 
the  soldiers  of  Christ,  in  every  Asiatic  or  African 
city,  where  they  contended.  The  Mahometans  subse- 
quently invaded  Europe,  subdued  Christian  Spain, 
then  marched  northwards  into  France,  where  they 
received  their  first  check;  they  destroyed  the  Chris- 
tians in  the  Mediterranean  islands,  and  ultimately 
took  Constantinople  (which  rivalled  Rome  in  sanctity), 
and  positively  besieged  Vienna.  Surely,  argued  the 
followers  of  the  Pope,  the  God  which  you  teach  us  to 
adore  cannot  be  so  strong  as  He  is  represented  to  be 
or  He  would  not  allow  our  fellow  Christians  to  be 
beaten  down  by  Mahoun. 

The  Pope,  in  answer  to  this  argument,  thought  it 
advisable  to  invent  a  kingdom,  and  the  exigencies  of 
the  case  demanded  that  it  should  be  so  far  distant 
as  to  preclude  any  casual  adventurer  from  travelling 
in  search  of  it. 

Middle  Africa  was  selected  for  the  kingdom's  site, 
an  imaginary  Prester  John  was  placed  at  its  head,  and 
the  European  multitude  was  told  that  in  that  happy 


675 

Hell]  spot,  a  Moslem  joiucd  the  true  faith  of  Jesus  in  the 
phice  of  every  Chiistiau  destroyed  by  the  Turks  in 
the  Northern  half  of  the  eastern  hemisphere,  and  thus 
a  balance  was  struck,  the  southern  half  just  gaining 
what  the  north  had  lost.  The  Christians  of  Europe 
were  still  farther  consoled  by  the  idea  that  the  Pope 
had  consigned  the  souls  of  all  the  Mahometans  to 
certain,  perdition ;  and  this  would  doubtless  have 
sufficed  for  future  generations,  had  not  travellers  told 
the  faithful  that  the  Christians  were  consigned  by 
the  Moslems  to  Hell  after  their  death,  and  endured 
persecution  from  them  during  life. 

When  promulgated  by  authority  as  an  article  of 
faith,  Prester  John  and  his  kingdom  were  profoundly 
believed  in,  as  are,  at  the  present  time,  all  the  medi- 
aeval particulars  about  Hell  and  its  rulers. 

Extended  travel  has  at  length  exploded  the  false- 
hood of  the  Christian  kingdom  in  Africa.  The  regions 
of  the  dead  in  which  the  living  rule  will  ever  be  free 
from  such  a  catastrophe.  As  long  as  there  are  bodies 
of  men  whose  interest  it  is  to  terrify  their  fellow 
mortals  into  the  belief  that  they  possess  the  "great 
power  of  God,"  and  can  open  the  gates  of  Heaven  or 
the  portals  of  Hell  as  easily  as  the  vergers  can  place 
the  worshippers  at  a  cathedral  in  a  place  of  honour, 
or  in  uncomfortable  "  free  sittings,"  so  long  such 
hierarchs  may  say  what  they  will  of  their  influence 
in  purgatory  or  Hell,  being  sure  that^  they  never  will 
be  confronted  with  one  who  has  visited  the  "bourne 
from  which  no  traveller  returns.'' 

It  is  impossible  for  a  thoughtful  man  of  modern 
times  to  compose  an  Essay  such  as  the  preceding, 
without  thinking  deeply  upon  the  subject  of  which  it 
treats.     Yet  as  soon  as  he  endeavours  to  reduce  his 


576 

Hell]  lucubrations  into  writing,  he  feels  the  inadequacy  of 
words  to  describe  the  sentiments  which  fill  his  mind. 
They  may  be  briefly  indicated  thus  :  Granted  there 
is  a  Hell,  for  whom  is  it  intended  ;  for  the  heterodox? 
for  the  vile  ?  or  for  the  wicked  ?  If  for  the  first, 
what  man  dares  to  assert  that  he  can  judge  of  what 
passes  through  the  mind  of  the  Almighty.  If  priests, 
and  devout  worshippers  in  their  own  way,  could  have 
had  the  power  of  deciding  about  orthodoxy  in  a.d,  29, 
our  Saviour  would  have  been  consigned  to  Hell,  as 
certainly  as  Luther,  Calvin,  and  Melancthon  have 
been  subsequently  !  If  Hell  be  for  the  vile,  there  can 
surely  be  no  quadruped  which  can  escape  it,  for  all 
are  to  our  ideas  vile  in  their  habits  !  If  again  it  be 
reserved  for  murderers  of  fathers,  mothers,  brothers, 
sisters,  friends,  or  enemies,  Hell  would  be  peopled 
with  rats,  and  a  vast  variety  of  other  beings,  in  whom 
the  instinct  is  implanted  to  give  a  speedy  death  to 
all  those  whose  failing  powers  prevent  them  living 
by  their  own  exertions  ! 

Now  the  Almighty  has  instructed  all  those  which 
we  term  dumb  animals  to  perform  His  will,  and  can 
we  think  that  man  is  alone  exempt  ?  When  He  has 
taught  rats,  cats,  dogs,  fishes,  birds,  &c.,  to  manage 
their  affairs  amongst  themselves,  surely  it  is  reason- 
able to  believe  that  he  has  taught  man  to  do  the 
same.  We  do  not  believe  that  there  are  prophets  or 
priests  amongst  the  conies,  or  the  locusts,  yet  the 
first  "  make  houses  in  the  rocks,  and  the  second  go 
forth  by  bands  "  (Prov.  xxx.  26,  27) ;  "  birds  in  their 
little  nests  agree,"  but  yet  the  mother  will  kill  and 
turn  one  out  if  she  has  too  many  to  feed ;  and  the 
cuckoo's  young  one  will  destroy  all  the  brood  of  the 
hedge-sparrow  who  has  hatched  it.     Everywhere  the 


577 

Hell]  Almighty  does  tliat  \Yliicb  secmotli  best  to  Him  ;  and 
surely  it  is  more  consonant  Avith  llio  position  of  man, 
as  a  reasonable  being,  to  seek  to  investigate  His 
works,  acknowledging  that  tbey  are  so  far  above  out 
of  his  sight  that  he  will  never  know  them  fully,  than 
to  give  credence  to  visionaries  Avho  declare  that  they 
are  God's  vicegerents.  If  any  one  could  see  a  set  of 
ants  listening  to  a  big  pismire  discoursing  about  the 
Bank  of  England  or  the  respective  value  of  consols 
and  green-backs,  and  another  set  of  ants  listening  to 
an  emmet  avIio  derides  all  that  the  former  says  in 
consequence  of  superior  knowledge,  he  would  then 
have  some  idea  of  ourselves,  who  fight  for  dogmas 
about  which  we  can  know  nothing.  To  the  ant  and 
dormouse  its  winter  hole  is  Hell ;  to  us  the  grave 
is  the  same  place ;  of  our  real  condition  beyond  it 
we  are  absolutely  ignorant,  however  much  any  one 
may  profess  to  the  contrary. 

These  thoughts  lead  us  onwards  to  the  consider- 
ation of  the  future  condition  of  animals  in  general. 
It  is  quite  as  reasonable  to  conclude  that  horses  and 
rats  have  a  future  existence  as  that  worms  have.  We 
are  told  that  in  Hell  there  is  a  worm  that  never  dies. 
We  find,  too,  that  the  prophet  Zechariah  is  a  witness 
to  an  angelic  vision,  wherein  a  man  is  seen  riding  upon 
a  red  horse,  which  was  followed  by  other  horses  that 
were  red,  speckled  or  bay,  and  white  :  and  Zechariah 
is  told  by  the  angel,  that  these  were  sent  by  the  Lord 
to  walk  to  and  fro  through  the  earth  (ch.  i.  8-11).  We 
find  additional  evidence  that  horses  exist  in  heaven 
from  the  Apocalypse  of  St.  John,  wherein  the  Apostle 
declares,  "I  saw,  and  behold  a  white  hoi'se  ;  and  he 
that  sat  on  him  had  a  bow  "  (ch.  vi.  2)  ;  in  other 
places  he  speaks  of  a  red.  a  black,  and  a  pale  horse 


578 

Hell]  (cli.  vi.  4-8).  Now  it  is  perfectly  clear  that,  if  John 
really  saw  what  he  says  lie  did  see,  horses  must  exist 
iu  heaven,  and  if  so,  it  is  quite  as  reasonable  to  con- 
clude that  they  came  from  earth  as  that  they  were 
created  in  the  sky.  It  is  equally  certain  that  in  the 
mediteval  representations  of  Hell  there  were  number- 
less animals  introduced,  whose  business  was  to  tor- 
ture disembodied  spirits,  Vv'hich  the  skill  of  Komish 
artists  represented  as  material.  There  is  not  a  single 
argument  in  Butler's  Analogy  of  Religion,  as  to  the 
probability  of  a  future  life,  which  does  not  apply  as 
forcibly  to  all  the  lower  animals  as  it  does  to  mankind. 
The  Indian  peoples  his  future  paradise  with  horses 
and  dogs  —  the  Christian  adorns  his  heaven  with 
golden  harps  and  rivers  of  pure  crystal ;  and  the 
one  idea  is  just  as  reasonable  as  the  other. 

Now  let  us  for  a  moment  allow  that  there  is  a 
future  for  lions  and  lambs,  tigers  and  oxen,  wolves 
and  sheep,  horses  and  dogs ;  we  then  have  to  examine 
the  question.  Do  the  vicious  horses  and  dogs  go  to 
hell,  and  those  ^yho  take  to  training  kindly  go  to 
heaven  ?  Do  the  spaniels  and  domesticated  dogs  go 
to  the  good  place,  and  the  curs  and  savage  mongrels 
to  the  bad  ?  Or  can  one  dog,  who  has  been  vexed  Avith 
another,  seud  him  to  the  bad,  whilst  he  himself  takes 
to  the  good  quarter  ?  Can  the  murdered  ox  or  sheep 
send  the  fierce  lion  or  tiger  to  hell,  and  go  itself  to 
heaven  ?  To  put  these  questions  is  to  answer  them. 
Can  we  assign  any  greater  power  to  "  man  that  is  a 
A'v'orni,  and  the  son  of  man  which  is  a  worm  "  (Job 
XXV.  6) ;  even  if  that  man  should  be  as  high  as  David, 
who  himself  estimates  his  worth  thus,  "I  am  a  worm, 
and  no  man  "  (Ps.  xxii.  6)  ?  It  is  true  that  we  find  in 
the  Gospel  of  St.  John  (xx.  23),    "whose  soever  sins 


579 

Hell]  ye  remit  tliey  are  remitted  unto  tlicm,  unci  wliose 
soever  sins  ye  retain  they  are  retained ;  "  but  no  one 
can  understand  tliat  tliese  Avords  give  to  any  earthly 
man  jurisdiction  either  in  heaven  or  hell. 

'We  thus  again  come  to  the  conclusion  that  it 
would  be  better  for  us  to  acknowledge  our  ignorance, 
as  regards  futurity,  and  to  do  our  utmost  to  cultivate 
the  Christian  graces,  instead  of  asserting  dogmas, 
and  persecuting  all  those  who  do  not  adopt  them. 

Helon,  PO  (Numbers  i.  9),  '*'  The  standing  oak,"  also 
"  strong,  powerful." 

Heman,  Sanscrit,  "Mercury,  the  planet;"  I^D,  Jiaman,  'the 
Sun's  image,'  '  Sun  pillar.'  "  In  the  Phoenician 
theology  l^D,  haman,  was  an  epiphet  of  ^V^,  haal  " 
(Fiirst).     (Compare  Hemans.) 

Hemdan,  n'pQ  (Gen.  xxvi.  36),  "  The  pleasant  one ;  "  '^'!19'?> 
signifies  '  desire,  deliciousness,  beauty ;  '  "^V^  ^"^'rC^ 
hemdath  nashim,  'the  best  of  women,'  was  a  name  of 
the  Persian  Artemis  ;  also  Nava/a  (i.  c.  the  mother) ; 
also  called  2J»^n  Jns^D^  melcccth  ha-shamaim,  or 
'  queen  of  heaven  '  (Jerem.  vii.  18) :  also  ^}^,  thanetli, 
under  which  name  she  was  worshipped  by  the  Cartha- 
ginians (Fiirst).  In  my  youth  I  heard  much  of  types 
and  symbols,  and  constant  endeavours  were  made  to 
show  that  everything  in  the  Law  foreshadowed  some- 
thing in  the  Gospel.  I  did  not  then  believe  what  wap- 
told  to  me,  but  am  now  perfectly  convinced  that  the 
Virgin  with  the  child  of  modern  Christianity  is  the 
same  individual  as  Artemis,  Astarte.  Isis,  Tanith, 
Milcom,  &c. 

Hen,  V}  (Zech.  vi.  14),  "  Grace,  favour,  goodwill." 

Hena,  V\r}  (2  Kings  xviii.  34),  probably  a  variant  of  the 
Assyrian  Anu ;  surmised  by  Fiirst  to  be  e(juivalent  to 
y?-3,  %va  =  '  low  ground.' 


580 

Henadad,  ''!7-"I'  (Ezra  iii.  9),  "Grace  given;"  possibly 
"  given  by  Ann  ;  "  "  Haclacl  is  kindness."     Fiirst. 

Hephee,  °i?n  (Numb.  xxvi.  32).  We  meet  here  again  witli 
the  ''heifer,"  in  sound,  and  an  examination  into  the 
connections  of  the  word  will  probably  afford  us  an 
insight  into  some  of  its  mysteries.  The  root  of  the 
word  is  said  by  Fiirst  to  be  nD-n,  =  "the  young, 
vigorous,  and  powerful  one,"  or  "manly  youth," 
"abounding  in  every  manly  quality;"  i^^?,  parah, 
is  the  feminine  form,  and  this  carries  us  at  once  to 
the  name  Pharaoh ,  the  Hebrew  title  of  the  Egyptian 
Kings.  "^ICj  haphar,  is  "to  dig,  to  v/ork  the  ground; " 
pointed  as  /;ajj/a'?',  it  signifies  "  to  become  red;"  as 
hcphcr,  it  signifies  "a  well,"  or  "digging,"  also 
"beauty;  "  as  haphor,  it  means  "a  hole,  hollow,  or 
pit."  These  significations  would  justify  the  use  of 
the  word  as  an  euphemism.  The  names  of  one  of 
the  kings  of  Egypt  was  Pharaoh-hophra ;  the  last 
name  is  spelled  ^D??,  which  may  be  read  as  ^D?"'^? 
'the  prominent  one,'  'the  leader; '  '^^7^,  =  'a  prince.' 
There  is  another  form,  v^'ith  which  this  is  closely 
associated,  viz.,  "^?P"'"',  li-ephcr,  which  signifies  'the 
calf,  or  young  animal,'  and  vrhich,  pointed  as  hopher, 
means  '  the  young  gazelle,  fawn,  or  deer.' 

We  conclude,  from  these  considerations,  that  the 
word  in  question  is  a  punning  contrivance  to  indicate 
"  the  virgin  mother,"  "  a  strong  man,"  or  "  the 
gazelle."     (See  Beth-leaphrah,  and  Heifer.) 

Dro  Donaldson  calls  attention  {Christian  Ortho- 
doxij,  p.  255,  Williams  and  Norgate,  London,  1855,) 
to  the  fact,  that  one  Hepher  (1  Chron.  xi.  36),  is 
designated  as  the  Mecheratliite,  i.  e.,  as  one  wielding 
fjia'x^uipa,  a  sword ;  and  his  general  conclusion  is  that 
the  use  of  swords  was  introduced  into  Judea  by  the 


581 

Hepher]  Carians,  or  Clierctlntcs,  who  were  mercenary 
soldiers  of  David;  and  on  this  he  founds  an  argu- 
ment to  show  that  the  last  chapter  but  one  of  Genesis 
must  have  been  written  subsequent  to  the  accession 
of  David  to  the  throne,  inasmuch  as  '^!^''n"'?9> 
mechcrotliaUiem,  the  Hebrew  form  of  the  Greek 
word  for  "  swords,"  are  put  into  the  hands  of  two 
of  Jacob's  sons. 

Hephzibah,  '^?"*V?0  (2  Kings  xxi.  1),  "  Pure  delight,"  or 
"  my  delight  in  her." 

Heres,  cnn  (Judges  i.  35),  "  The  Sun,"  "he  shines,"  &c. 

Heresh,  t^TlO  (1  Chron.  ix.  15),  "  He  shines,  sprouts,  or 
grows." 

Hermai,  were  originally  "boundary  marks,"  "heaps  of 
stones,"  or  "  an  upright  block."  At  first  they  were 
emblematic  of  God  ;  then  of  God  as  Hermes.  "  The 
phallus  formed  an  essential  part  of  the  symbol, 
probably  because  the  divinity  represented  by  it  was 
in  the  earliest  times,  before  the  worship  of  Dionysus 
was  imported  from  the  East,  the  personification  of 
the  reproductive  powers  of  nature  "  (Smith's  Diction- 
ary of  Greek  and  Roman  Antiquities,  s.  v.  Hermai). 
These  Hermai  were  placed  in  front  of  temples,  just 
as  Jachin  and  Boaz  were  placed  in  the  porch  of  that 
built  by  Solomon. 

Hermon,  r">07n  (Deut.  iii.  8),  "  Waste  of  On ;  "  ^'?^,  is 
'to  ban,  or  curse;'  or  "the  prominent  On;"  from 
^T'C,  'to  be  high,  or  prominent.' 

Hesed,  ^^\}_  (1  Kings  iv.  10),  "He  is  ardent,"  e^^c. 

Heshbon,  T'l^^'C  (Numb.  xxi.  25),  "On  makes  firm,  or 
defends,"  "  stronghold."     (Fiirst). 

Heshmon,  V^'^'[}  (Joshua  xv.  27),  "On  is  rich,  or  fat;" 
from  Dtyn^  linsham,  and  l"'^,  on,  '  On  shines,  or 
glitters.' 


582 

Heth,  ^^  (Gen.  x.  15),  "  Giant,"  "  the  terrible  one," 
Khatti  is  a  name  for  Hittities,  Pliceniciaus  of  the 
sea  coast  and  of  Cyprus,  same  as  Chittim  (Talbot). 
Hethlon,  pnn  (Ezek.  xlvii.  15),  "  On  is  straight,  firm,  or 
strong;"  from  ^^^,  hailial,  and  i"^^,  on.  (Compare 
Athlone.) 
Hezeki,    ^P^'"^    (1  Chron.  viii.  17),    "  Jah   is    strength,    or   a 

strong  one  :  "  being  a  variant  of  the  following  word, 
Hezekiah,  ^*PTn  (2  Kings  xviii.   1),  "  Jah  is  strength,  or  a 
strong  one."     Hezzakn  in  Cuneiform  is  'they  bound,' 
and  Talbot  thinks  that  Hezekiah  signifies  '  bound  by 
covenant  to  Jah.' 
Hezion,    ]'"'''!']  (1  Kings  XV.  18),   "On  divides,  or  cleaves;" 

from  ^\^,  liazali,  and  i'"'^'^',  on. 
Hezie,    "^Ti^    (1    Chron.  xxiv.  15),   "  The   defence,"  or  "  He 

surrounds  me  as  with  a  wall." 
Hezeai,    ^^^*^     (2    Sam.    xxiii.    35),     "  Jah    surrounds,    or 
protects;"  from  "^VO,  hazar,  and  K,jah,  the  n  being 
dropped. 
Hezron,    P^'O    (Josh.  XV.  3),  "On  is    lovely;"  from   ™, 

hazar,  and  \^^,  on. 
HiDDAi,  ^^^  (2  Sam.  xxiii.  80),  is  probably  a  corrected  form 
of  "^1^.,  hadacl,  "  He  is  strong,  or  powerful."    "Mighty 
chief"  (Fiirst). 
Hiddekel,  ^P^J^  (Gen.  ii.  14),  "The  rapid  river  "  (Fiirst). 
HiEL,  ^^^''^  (1  Kings  xvi.  34),  "El  is  life."     The  word  '^,  hi, 
signifies    "existence,    being,   the    vital   power;"  the 
nearest  English  word  appears  to  me  to  be  "  essence." 
HiLEN,  t>'^   (1  Chron.  vi.  68j,  probably  "  On  is  strength," 
from  ^\^,  hail,  and  i'^^,  on;  the  word  is  spelled  Holon, 
Josh.  xxi.  15. 
HiLKiAH,  ^]P^^  (2  Kings  xviii.  37),  "  Jah  is  my  portion." 
HiLLEL,  "^^n  (Judges  xii.  13).     This  word  deserves  investi- 
gating,  as  it  is   closely  allied  with  praise,  and  has 


583 

Hillel]    remained  amongst   ourselves  till  now  in   "Halle- 
lujah." 

^?V  =  '  lie  is  clear,  lie  is  bright,  he  shines,'  also 
'  he  sings  praises,  he  wanders  about,  raves,  or  is  mad.' 
^  •?'!?  =  'splendour,'  '  brilhancy  of  light,'  'morning 
star;'  ?^n,  halal,  signifies  'to  be  bored  through,'  also 
'  to  turn  in  a  circle.'  "  In  Ethiopia,  the  women, 
on  occasions  of  pubHc  rejoicing,  are  accustomed 
to  repeat  the  sounds  elldlcll-cllelldl,  whence  to 
make  ellell  is  i.  q.  '  to  rejoice.' "  (See  Isenberg, 
Amhar.  Lex.,  p.  112,  Geseu.  Lex.,  Bagster's  edition, 
s.  V.  ^^n.) 

After  reviewing  the  ideas  which  these  significa- 
tions convey,  w^e  conclude  that  praises  were  sung  to 
the  restored  Sun,  Osiris,  Tammuz,  Adonis,  or  Atys, 
after  a  period  of  wailing ;  that  the  hymns  were  very 
frequently  chanted  by  performers,  who,  having  joined 
hands,  whirled  round  in  a  circle,  according  to  the 
course  of  the  sun ;  and  that  many  of  the  devotees 
worked  themselves  up  to  such  a  pitch  of  excitement 
as  to  ajDpear  frenzied.  Vfe  know  that  Delphic  priest- 
esses and  dancing  dervishes  have  associated  religious 
or  spiritual  manifestations  with  frantic  gesticulations; 
and  the  close  observer  may  see  in  modern  revivalism, 
and  in  the  mediaeval  dancing  mania,  a  resemblance  to 
the  tremendous  saltatory  feats  of  David,  the  king  of 
Israel,  before  the  recovered  ark,  which  made  him 
desj)icable  in  the  eyes  of  quondam  royalty,  but  lovely 
and  glorious  in  the  ej^es  of  the  servile  class.  (2  Sam. 
vi.  14,  16,  20,  et  seq.) 

HiNNOM,  !23n  (Joshua  xv.  8),   "Ptich,"   or    "endowed   with 
goods." 

HiRAH,  '^T'?  (Gen.  xxxviii.  1),  "The  noble  one,"  i)robably 
from  i^^l^,  harali,  '  he  glows,  or  burns.' 


584 

HiR\M    ^y^  (1  Kings  V.  10),  probably  a  word  equivalent  to 
D.^n^  havam,  "  he  is  higli." 

HiTTiTES,  ''^D  (Gen.  xv.  20).  Altlioiigh  we  have  very  circum- 
stantial accounts  of  the  Hittites,  in  the  early  books 
of  the  Old  Testament,  there  is  much  doubt  about 
the  value  of  the  stories.  We  are  told  that  Heth 
and  Sidon  were  the  sons  of  Canaan,  inhabitants 
of  Palestine,  and  of  that  cursed  brood  which  the 
Hebrews  were  to  destroy  ;  yet  David  makes  a  per- 
sonal friend  of  one  (1  Sam.  xxvi.  6),  and  Uriah 
is  one  of  his  chosen  warriors.  Again,  we  are  told 
that  Solomon  loved  strange  women  amongst  the  Hit- 
tites (1  Kings  xi.  1),  who  are  here  associated  with 
the  PhcBuician  Zidonians.  At  a  subsequent  period 
we  find  the  Syrians  in  flight,  under  the  impres- 
sion that  the  King  of  Samaria  had  hired  against 
them  the  Kings  of  the  Hittites  and  the  Egyptians 
(2  Kings  vii.  6).  Now  we  cannot  conceive  that  David 
would  be  friendly  with  two  "  hewers  of  w^ood  and 
drawers  of  water,"  or  that  Solomon  Avould  take  a 
Avife,  or  even  a  concubine,  from  the  "pariah"  class; 
nor  can  we  imagine  that  the  Syrians  would  be 
alarmed  at  the  opposition  of  the  kings  of  a  servile 
class.  Consequently  we  seek  elsewhere  for  the 
locality  of  the  nation  to  which  the  name  Hittites  or 
Chittim  has  been  given.  Now  we  learn  from  the 
researches  of  Gesenius  that  ^^,  cheth  (equivalent  to 
nn  JictJi),  was  the  name  of  a  certain  town  in  the 
Island  of  C^qn-us,  which  was  known  to  the  Greeks  as 
Ki'ttjov,  KiTiov,  or  KrjTiov,  Avhose  inhabitants  were  of 
Phoenician  origin,  and  called  ''^?  and  ''^0,  chitti  and 
hitti,  but  apparently  so  much  associated  with  the 
Greeks,  that  they  may  be  regarded  in  the  same 
light  as  our  own   people,  Avherein  French,    Germans, 


585 

HiTTiTEs]  Danes,  Normans,  Celts,  Saxons,  Welsh,  Irisli, 
and  Scotch  have  become  blended  into  English.  Now 
it  is  most  probable  that  the  writers  of  the  earl}-  books 
of  the  Old  Testament,  thinking  that  the  Hittites  came 
originally  from  Phoenicia,  endeavoured  to  show  that 
the  Hebrews  were  the  cause  of  their  emigration  to 
Cyprus  ;  but  then  we  must  also  conclude  that  the 
books  which  treat  the  Hittites  as  '  Pariahs '  were 
written  subsequent  to  the  period  when  they  enjoyed 
the  friendship  of  David  and  Solomon,  and  were 
considered  by  the  Syrians  to  be  formidable,  like  the 
Zidonians  and  Eg^-ptians. 

HiviTES,  ^?n  (Gen.  x.  17),  "  Villagers." 

HoBAE,  2?n  (Numb.  x.  29),  "Beloved,"  or  "he  loves,"  "he 
cherishes." 

HoBAH,  9""^  (Gen.  xiv.  15),  *' Jah  conceals  himself;"  from 
'°'?V'7  hahah,  and  ^^,  jah,  a  variant  of  the  name  which 
follows. 

HoBiAH,  i^'^n  (Ezra  ii.  16),  "  Jah  hides  himself,"  or  simply 
'  Jehovah  hides,  covers,  or  defends.' 

Hod,  nin  (1  Chron.  vii.  37),  "Majesty,  splendour,  freshness." 

HoDAiAH.     See  Hodevah. 

HoDAViAH,  n^pi'i  (]  Chron.  v.  24),  "  Praise  ye  Jah  "  (Gesen.); 
"Jah  is  renown"  (Fiirst). 

HoDESH,  ^7^  (1  Chron.  viii.  9),  "  The  new  moon"  =  Hadath, 
Hadassah  ?  The  new  moon  was  welcomed  by  a 
festival  amongst  the  Jews,  as  it  was  amongst  the 
Greeks,  Romans,  &c. 

Hodevah,  ^1^^  (Nehem.  vii.  43),  the  same  as  Hodiah,  ^H""^ 
(1  Chron.  iii.  24),  and  Hodijah  (1  Chron.  iv.  19),  or 
"  Jail  is  majesty." 

HoDSiii,  V^^  (2  Sam.  xxiv.  G).  This  name  occurs  in  con- 
nection with  Tahtim,  and  it  is  possible  that  Tahtim 
HoDSHi  signifies    the    land  of   "the  new,  bright,  or 


586 

HoDSHi]  pure  Jab,"  from  ^'1^,  liadash,  and  ^\,  jah,  the  n 
being  as  usual  ebdecl. 

HoCxLAH,  n^^C"  (Nnmb.  sxvi.  33),  "  A  partridge,"  possibly  an 
altered  form  of  ^k^^.,  cglah,  'a  calf.' 

HoHAM,  i^nin  (Josbna  x.  8).  It  is  evident  that  this"  word  has 
undergone  some  alteration  ;  the  most  probable  suppo- 
sition is  that  it  was  ^r'!'""'''"'!,  yahu-h-cm,  "  Jehovah 
the  mother;"  or  it  may  signify  "  she  is  my  motber," 
from  ^^^,  liu,  and  Ci^?,  em.  If  the  former  reading  be 
the  correct  one,  we  can  understand  that  the  alteration 
has  been  made  to  obliterate  the  name  of  Jehovah 
from  the  name  of  a  king  of  Hebron.  We  subsequently 
meet  the  word  yaliu  in  Jehu,  the  king  of  Israel. 
The  mother  referred  to  is  Astarte,  or  Milcom. 

HoLON,  pVn  (Joshua  xv.  51),  "  On  revolves,  or  is  strong," 
from  b-in,  Ind,  and  \m<,  on. 

HoMAN,  ^?'l^  (1  Chron.  i.  39),  "Destruction"?  (Gesenius.) 
"raging"  (Furst).  Probably  =  i^??,  hamam,  'he 
disturbs,  or  terrifies  ; '  or  for  ^'^^,  hamam,  '  he  is  hot.' 

HoPHNi,  ''^^C'  (1  Samuel  i.  3),  is  interpreted  by  Gesenius 
as  "fighter,"  or  "fists,"  "pugiHst;"  by  Fiirst,  "a 
strong,  powerful  person."  It  may,  however,  be  an 
altered  form  of  Hophniah,  and  signify  "  Jah  is 
strong,  firm,  or  powerful;"  from  \^^,  haphan,  and 
nj,  jah,  the  n  being  dropped  as  usual. 

HoPHEA,  y"DSn  (Jerem.  xliv.  30),  "  A  king  of  Egypt,"  or 
"  Priest  of  the  Sun  "  (Fiirst). 

HoPHRAiM,  Q?!i?n  (Joshua  xix.  19),  "  Two  pits  "  (Gesenius). 
I  think  this  to  be  simply  a  variant  of  Ephraim, 
"  the  calves." 

HoPt,  "lin  (Numb.  xx.  22),  "  A  mountain."  There  is  pro- 
bably some  connection  with  Hup.,  which  see. 

HoEAM,  ^"^^  (Joshua  X.  33),  compare  with  Hieam.  Pro- 
bably ^"^j^,  harcDii,  'he  is  high,'  or  'the  high  ones.' 


HoKEB,  ^i^,  and  ^y^  (Exocl.  iii.   1),  "  He  is  bigli,  or  firm ;" 

also  "  dry  and  burnt  up." 
HoREM,  °":)C1  (Joshua  xix.  38),  '''  He  is  high,  or  prominent." 
HoRi,  ''i^  (Gen.  xiv.  6),  Horites,  said  to  be  "  cave  dwellers  " 
(Gesenius).     We   may   consequently   compare    them 
with  a  tribe  of  Eed  Indians,  to  whom  the  name  '  the 
diggers  '  has  been  given.     No  reader  of  the  Bible  can 
forget    how   frequently    pits,   holes,    or  caverns  w^ere 
spoken  of  as  hiding  places.     In  such  an  one  as  is 
described  in  Judges  vi.  2,  did  Josephus  hide  himself 
after   the    capture   of  Jotopata.     The    modern  philo- 
sopher will  also  associate  in  his  mind  the  Horites  of 
mount  Seir,  with  the  cave  dwellers  whose  habitations 
have  been  recently  explored  in  France,  England,  and 
other   countries,   and   are   so   well   described  by  Sir 
John  Lubbock,   in  his  book  on  Pre-historic  Times 
(London,    1867).       When    he    remembers    too    the 
absence   of  iron    amongst   the   remains   of  the  cave 
dwellers,  he  will  remember  the  condition  of  the  Israel- 
ites at  the  period  of  the  invasion  of  Midian  (Judges 
vi.),  and  during  the   time  of  the  Philistines,  when 
there   were   only   two   metal   weapons    amongst   the 
Jewish  nation  (1  Samuel  xiii.  19-22). 
HoRMAH,  '"i??C  (Nnmb.  xiv.  45),  "Devoted  — to  destruction," 

"  fortress." 
HoRONAiM,  ^:P^   (Isaiah  xv.  5),  "The  two   holes,"   "cave 

district,  or  caverns." 
HoEUS,  an  Egyptian  God.     The  son  of  Isis  =  "  Cupid."'' 
HosAH,  non  (Josh.  xix.  26),  "  A  refuge  ;  "  "  He  is  refuge." 
HosEA,    y^i^    (Hosea   i.    1).       This   word   is   a   variant   of 
HosHAiAH,   and  signifies  "  Jah  is  a  deliverer,"  from 
y?;^in,    hoshah,    and    ^l,   jah,   the   last    letters  being 

85  HoRUS  =  Rising  Suu;  Re,  or  Abn  =  Hia-day  Sun;  Atin  Re,  or  Atom  Re, 
=  Setting  Sun.     Compare  Autumn  imd  Authuurc'  in  Ireluud. 


588 

Hosea]  dropped  in  the  present  name.  The  word  is  also 
Assyrian,  and  is  ahvays  used  in  the  sense  of  saving, 
delivering,  or  helping. 

A  consideration  of  the  life  and  Avritings  of  this 
Prophet  will  come  under  our  notice  when  we  enter 
upon  the  subject  of  prophecy  generally  (see  Peo- 
PHETS,  Prophecy).  We  may,  however,  inquire  into 
the  character  of  the  individual,  and  his  preachings, 
in  the  present  article. 

A  reference  to  the  opening  verses  of  Hosea  and 
Isaiah  informs  us  that  the  two  were  contemporaries  ; 
but  the  closest  examination  fails  to  demonstrate  that 
they  were  friendly,  or  familiar  with  each  other,  or 
even  knew  of  each  other's  existence.  We  can  readily 
understand  how  the  courtly  Isaiah  might  be  ashamed 
of  consorting  with  a  prophet  whose  morals  were 
questionable  ;  but  we  cannot  so  well  comprehend  how 
Hosea  should  not  seek  to  associate  himself  Avith 
another,  who  was  a  prophet  like  himself,  and  yet  high 
in  the  monarch's  favour.  We  recall  indeed  to  mind 
how  a  subsequent  Prophet  speaks,  viz.,  "  Then  they 
that  feared  the  Lord  spake  often  one  to  another,  and 
the  Lord  hearkened,  and  heard  it,  and  a  book  of 
remembrance  was  written  before  him,"  &c.,  &c.  (Mai. 
iii.  16.)  Now  the  extent  of  country  which  the  whole 
of  Judaea  covered  was  very  small,  and  the  size  of 
Jerusalem  was  inconsiderable,  about  two  miles  and 
a  quarter  in  circumference  inside  the  walls ;  it  would 
therefore  be  almost  impossible  for  one  prophet  not 
to  know  the  other.  If  against  this  it  is  urged  that 
Hosea  preached  to  the  Israelites,  and  not  to  the  Jews, 
the  reply  is,  that  under  those  circumstances  nothing 
could  have  been  known  of  his  prophecies,  as  he  would 
have  been  carried  away  by  the  king  of  Assyria,  in  the 


589 

Hosea]  reign  of  Ahaz,  whereas  we  find  him  jirophesying  in 
the  time  of  Hezekiah.  AVe  conchide,  from  these  con- 
siderations, that  if  Isaiah  knew  Hosea,  he  considered 
him  as  a  disrepntable  acquaintance.  That  he  was  so, 
his  own  account  of  himself  proves.  The  ideas  which 
pervade  the  first  chapter  arc  very  extraordinary,  and 
the  prophecy  at  the  conchision  is  still  more  so.  They 
run  thus:  "The  land  is  defiled  by  whoredoms;" 
therefore  Hosea  is  to  add  thereto,  that  he  may  have 
illegitimate  children,  then  call  them  fancy  names, 
and  assure  the  people  that  the  cognomens  were  God- 
given,  to  intimate  that  the  children  of  Israel  should 
still  be  as  the  sand  of  the  sea,  and  be  united  once 
again  with  the  children  of  Judah  under  one  head  ! 

Now  since  it  is  clear  that  this  augury  has  not 
yet  been  fulfilled,  and  never  can  be  so  in  the  future, 
inasmuch  as  the  people  of  Israel,  i.  e.,  the  ten  tribes, 
have  entirely  disappeared,  we  might  content  ourselves 
with  dismissing  Hosea  summarily  from  the  list  of 
Prophets.  But  though  satisfied  on  this  point  our- 
selves, there  are  so  many  who,  seduced  by  those 
words,  '  Thus  saith  the  Lord,'  which  come  so  glibly 
from  the  mouth  of  all  vaticinators,  still  believe  that 
the  lost  families  of  Israel  will  be  found,  and  united 
under  one  head,  it  becomes  desirable  to  examine  more 
minutely  into  the  pretensions  of  the  son  of  Beeri. 

Passing  by  the  incoherence  of  the  second  chapter 
of  the  book,  which  seems  to  contain  '  nothing  more 
than  threats  as  to  what  the  Prophet  will  do  to  his 
foul  yet  God-given  mistress,  and  rhapsodical  phrases 
of  future  good,  we  come  to  the  third,  wherein  this 
Prophet  gravely  informs  us  that  the  Lord  ordered  him 
to  consort  with  a  woman,  who  was  not  simply  a  pros- 
titute, but  an  adulteress ;  and  the  reason  alleged  for 


590 

HosEAj   the  command,  is  much  the  same  as  that  given  for 
the  union  with  "  Gomer,  the  daughter  of  Dibhiim." 
It  ahnost  takes  our  breath  away  to  meet  with  such 
a  chapter   in   the  Bible,  and  to   find   moreover  that 
AngHcan  divines   can   be  met  with,  who  beheve  that 
the  prophet  in  question   is   altogether  superior  to   a 
Eoman  augur,  or  Cumfean  sibyi.     Can  any  one,  who 
believes    that    God   gave  the   seventh   commandment 
amidst  the  wondrous  x)henomeua    on    Mount    Sinai, 
also  believe  that  the  same  Lord,  of  whom  it  had  been 
said,  "The  strength  of  Israel  will  not  repent,  for  He 
is  not  a  man  that  He  should  repent,"  ordered  a  pro- 
phet to   commit   adultery  ?      Let   us   for   a   moment 
consider  what  our   estimate  would  be   of  a  devoted 
preacher  in  our  own  times,  who  thought  the  best  way 
to  attack  abuses  was  to  murder  the  individuals  who 
were  guilty  of  them.     It  is  true  that  religious  acerbi- 
ties always  cause  murderous  thoughts  to  arise  in  the 
heart.     Sometimes  they  give  rise  to  fierce  and  bloody 
wars  ;  for  it  is  much  easier  to  cleave  an  unbeliever  to 
the  chin,  if  you  are  mighty  and  he  is  weak,  than  to 
upset  his  arguments ;  but  in  spite  of  all  this,  no  one, 
even    though    he    consider  himself   inspired,  is  per- 
mitted to  rob  and  to  commit  homicide  in  the  name  of 
the  Almighty.     Even  the  Inquisitors  of  Spain,  who 
caused  the  death  of  so  many  heretics,  were  sanctioned 
by  the  law  of  the  country,  and  would  not  permit  any 
individual  to  imitate  their  example.     If  any  one  were 
to  do  bO,  ho  would  be  condemned  to  the  gibbet  or  the 
madhouse  ;  nor  can  we  doubt  the  justice  of  the  course. 
In    like    manner,    when    religious   zeal    is    made   the 
ostensible   reason   for   licentiousness,    society    should 
stamp  with  infamy  the  man  who  makes  the  excuse. 
Passing    by   this   consideration    without    further 


591 

Hosea]  notice,  let  us  enquire  into  the  Prophet's  idea  of  the 
blessings  which  are,  in  wrath,  to  be  taken  from  Israel; 
they  are  "  a  king,  a  prince,  a  sacriiicc,  an  image,  an 
ephod,  and  teraphim  "  (ch.  iii.  ver.  4).  Now  of  these, 
the  image  '"'?■>"?',  matzehah,  Avas  a  pillar,  or  Hermes, 
whose  use  was  expressly  forbidden  ;  the  very  name 
matzehah  being  used  in  Levit.  xxvi.  1.  The  ephod 
was  a  means  of  divination  in  some  form,  and  tera- 
phim were  graven  or  molten  images,  the  very  making 
of  which  was  prohibited  in  the  second  commandment. 
It  is  clear,  then,  that  Hosea  either  did  not  know,  or, 
knowing,  did  not  care  for,  orders  which  purported 
to  be  the  direct  commands  of  God ;  and  yet  we  con- 
sider him  as  "inspired." 

After  reading  the  third  chapter,  we  are  amazed  at 
the  beginning  of  the  next,  for  therein  the  prophet 
upbraids  the  people  with  want  of  knowledge  of  the 
Almighty,  and  with  committing  adultery.  Surely 
such  a  man  should  know  that  practice  is  better  than 
precept,  and  that  it  would  be  useless  for  one  who 
lived  openly  in  fornication  and  adultery  to  reprove 
others  for  such  vileuess.  The  incoherence  of  the 
fourth  chapter  is  too  great  for  us  to  understand  its 
purport,  but  we  find,  from  the  verses  13  and  14,  that 
idolatry  in  the  parents  is  to  be  punished  by  whoredom 
and  adultery  in  the  daughters,  and  that  these  in 
their  turn  are  to  escape  all  correction.  "  I  will  not 
punish  your  daughters  when  they  commit  whoredom, 
nor  your  spouses  when  they  commit  adultery"  (v.  14). 
We  have  a  somewhat  similar  metaphor  in  Jere- 
miah, wdierein  excess  of  sensuality  is  spoken  of  as  a 
punishment,  c.  (j.,  "  I  will  make  them  drunken, 
that  they  may  rejoice,  and  sleep  a  perpetual  sleep, 
and    not    wake,     saith    the    Lord  "     (Jcr.    li.    30) ; 


592 

Hosea]     again    repeated    at    ver.    57,    with    slightly    altered 
phraseology. 

We  do  not  find  anything  to  arrest  our  attention 
strongly  in  the  chapters  following  those  which  we 
have  already  examined.  They  form  a  disconnected 
rhapsody,  in  which  we  find  at  one  time  a  few  such 
sublime  statements  as  "I  desired  mercy,  and  not 
sacrifice ;  and  the  knowledge  of  God  more  than  burnt 
ofi"erings"  (ch.  vi.  6);  and  absurdities  like  the 
following:  "Israel  hath  forgotten  his  Maker,  and 
buildeth  temples;  and  Judah  hath  multiplied  fenced 
cities;  but  I  will  send  a  fire  upon  his  cities,  and  it 
shall  devour  the  palaces  thereof"  (ch.  viii.  14).  We 
find,  incidentally,  that  there  were  gold  and  silver 
idols  in  Israel,  and  that  the  calf  was  worshipped  in 
Samaria  {ch.  viii.  4,  5,)  ;  that  sacrificing  flesh  and 
eating  it  was  of  no  avail  (ch.  viii.  13);  that  libations  of 
wine  were  ofi'ered  to  Jehovah,  just  as  they  were  to 
the  heathen  gods  (ch.  ix  4).  (Compare  Numb,  xxviii. 
7.)  We  notice,  moreover,  a  remarkable  utterance, 
which,  though  repeatedly  quoted  by  our  divines,  is 
never  analysed  in  the  pulpit.  It  is  an  instance  of 
a  false  prophecy,  and  runs  thus  :  "  How  shall  I  give 
thee  up,  Ephraim?  how  shall  I  deliver  thee,  Israel? 
how  shall  I  make  thee  as  Admah  ?  how  shall  I  set 
thee  as  Zeboim  ?  mine  heart  is  turned  within  me, 
my  repentings  are  kindled  together.  I  will  not 
execute  the  fierceness  of  mine  anger,  I  will  not 
return  to  destroy  Ephraim;  for  I  am  God,  and  not 
man;  the  Holy  One  in  the  midst  of  thee ;  and  I  will 
not  enter  into  the  city"  (ch.  xi.  8,  9).  Remembering 
the  destruction  of  Samaria  and  Jerusalem,  the  perma- 
nent captivity  of  Ephraim,  and  the  long  captivity  of 
Judah,  the  only  place  which  we  can  assign  to  Hosea 


593 

HosEA]  is  that  wherein  Jeremiah  phiced  him,  thus  :  "'  from 
the  prophet  even  unto  the  priest,  every  one  dealeth 
falsely ;  for  they  have  healed  the  hurt  of  the  daughter 
of  my  people  slightly,  saying,  Peace,  peace,  when 
there  is  no  peace"  (Jerem.  viii.  10,  11);  or  else  in 
the  category  Avhich  Hosea  himself  gives  (ch.  ix.  7,  8)  : 
"  The  days  of  visitation  are  come,  the  days  of  recom- 
pense  are  come;  Israel  shall  know  it;  the  prophet 

is  a  fool,  the  spiritual  man  is  mad, the 

prophet   is  a  snare   of  a   fowler  in  all  his  ways,  and 
hatred  in  the  house  of  his  God." 

^Ye  now  examine  a  verse  which  is  extremely 
curious.  In  the  authorised  version  we  find,  after 
the  statement  that  Ephraim's  craftsmen  carried  on 
a  trade  in  gold  and  silver  idols,  "  they  say  of  them, 
Let  the  men  that  sacrifice  kiss  the  calves  "  (Hosea 
xiii.  2) ;  and  a  marginal  reference  to  1  Kings  xix.  18 
recalls  to  our  mind  the  fact  that  Baal  was  kissed 
by  his  worshippers.  Being  puzzled  by  this  quota- 
tion, we  searched  through  the  various  versions  of  the 
Bible,  and  found  that  in  the  Vulgate  the  passage  is 
rendered —"  They  say  to  these,  Sacrifice  men  who 
adore  the  calves ;  "  whilst  the  Septuagint  renders  the 
words — "Sacrifice  men,  for  the  calves  have  come 
to  an  end."  In  the  original  it  reads  — "  To  these 
images  they  say  that  those  who  sacrifice  men  worship 
the  calf."  Whence  we  infer  that  Ephraim,  having 
found  offerings  of  quadrupeds  fail,  resorted  to  the 
sacrifice  of  men.     (See  Saceifice.) 

As  a  specimen  of  the  style  of  Hosea's  reasoning, 
we  may  cite  the  verse — "  I  gave  thee  a  king  in  mine 
anger,  and  took  him  away  in  my  wrath  "  (ch.  xiii.  11}. 
Now  it  is  perfectly  clear,  if  diametrically  opposite 
things  are  to  be  regarded  as  evidence  of  one  and  the 

p  p 


594 

Hosea]  same  cause,  that  an}^  one  single  occurrence  may  be 
taken  at  pleasure  as  a  proof  of  God's  love,  or  of  his 
wrath ;  and  a  pro])liet  can  see,  in  the  '  abundance ' 
which  produces  intoxication,  a  mark  of  the  favour  of 
the  Almighty  (compare  Deut.  xiv.  26),  or  the  ven- 
geance of  that  King  who  makes  the  nations  drunk  in 
his  fury  (Jerem.  li.  39,  57). 

From  a  strict  examination  of  the  writings  of 
Hosea,  we  conclude  that  he  has  no  valid  claim  to 
be  regarded  as  a  true  prophet  of  Jehovah  ;  but  that 
he  was  an  earnest  fanatic  we  do  not  doubt,  notwith- 
standing his  infirmities.  That  his  language  is  at 
times  beautiful,  and  his  aspirations  after  God  are 
emphatic,  we  readily  allow ;  yet  these  are  not  neces- 
sarily characteristics  of  a  prophet.  If  they  were, 
we  must  admit  such  men  as  Demosthenes  and  Cicero 
into  the  roll.  The  so-called  Orphic  Hymns  of  the 
Greeks,  the  Vedas  of  the  Hindoos,  the  Kitual  for  the 
Dead  of  the  ancient  Egyptians,  the  writings  of 
Zoroaster,  and  the  language  of  Confucius,  such  as 
we  know  them,  are  all  equal,  if  not  superior,  to  the 
utterances  of  such  Hebrew  prophets  as  Hosea.  The 
fervent  piety,  zeal,  religious  faith,  beauty  of  imagery, 
love  of  right,  and  faithfulness  in  teaching,  which 
mark  the  letters  apostolic  of  the  Holy  See,  suffice  to 
stamp  the  Pope  as  a  messenger  of  God,  if  once  we 
allow  such  things  to  be  the  mark  of  Divine  inspi- 
ration. Such  a  claim  we  cannot  allow,  nor  can  we 
accord  to  Hosea  a  place  in  our  esteem  one  whit 
higher  than  that  held  by  the  modern  Mahomet. 
HosHAiAH,  n^^I'^^n  (Jerem.  xlii.  1),  "  Jah  the  Saviour." 
HoPHAMA,  y^fl^  (1  Chrou.  iii.  18),  "Jehovah,  or  Jehu, 
hears,  shines,  or  is  on  high;  "  from  •l'^^,  jaJm,  and 
'^?^',  sliamaJt. 


595 

HosHEA,  V^\n  (Numb.  xiii.  8),  "  Jeliovali,  or  Jcbu,  is  help;" 
from  •1'"'^,  jahu,  and  ^^!,  shea,  the  i  being  elided. 

HoTHAM,  QJ:''!n  (1  Chron.  vii.  32),  "  The  signet  ring." 

HoTHiK,  I'nin  (1  Chron.  xxv.  4).     See  Giddalti. 

Hu,  Cmieiibrm,  =  "  A  lord  "  (Rawlinson,  Journal  Royal 
Asiatic  Socicti/,  new  scries,  vol.  i.,  p.  202).  Hu,  or 
Yu,  Babylonian  God  of  the  sky,  a  very  ancient  God. 
Compare  Jab,  Jao,  Juinter,  Allah,  Hu;  Pul  was 
called  Huzabad,  or  "  Hu-given  warrior."  Hu,  or 
Huan,  was  a  Druidic  name  of  the  Sun  {Jouynal  of 
Royal  Asiatic  Society,  vol.  xvi.,  p.  99).  Compare 
this  with  the  Arabic  cry  of  Allah-hu,  and  our  o\yn 
Hugh,  Hughes,  &c.     (See  Jah.) 

HuKKOK,  pi'^n  (Josh.  xix.  34),  "  He  decrees,  or  establishes." 

HuL,  ^■'in  (Genesis  x.  34),  "  He  encircles,"  "  brings  forth," 
"is  strong,  or  firm,"  "he  is  clear,  enlightens," 
&c. 

HuLDAH,  ^"^{^  (2  Kings  xxii.  14),  "  She  gives  birth,"  having 
reference  to  the  Queen  of  Heaven ;  from  "^71,  jalad, 
'  to  break  through,'  '  to  give  birth.' 

HuMTAH,  '"'9'-'^  (Joshua  XV.  54),  "An  enclosure,  or  fortress." 

HuppiAM,  Q2-in  (Numbers  xxvi.  39,  "  The  mother  protects  ;  " 
'"is-in,  hupliah,  'she  covers,  veils,  protects,' and  ^^, 
cm,  '  the  mother.' 

HupPAH,  nsn^  and  Huppim  (1  Chron.  xxiv.  13),  "  The  pro- 
tectors." 

Hue  (Exod.  xvii.  10),  or  Hukki,  a  Chaldee  name  of  the 
Moon,  also  nin,  hur,  'to  be  white,'  nin,  hor,  'a  hole, 
or  cavern'  (hoar  or  hoary).  The  name  of  a  Midiau- 
itish  king.     (Compare  Hoare,  Houri,  Horus,  &c.) 

Hur  =  '  Hurki '  =  '  Sin  '  ==  '  Moon  '  =  '  a  male 
God  '  =  '  Shishaki.'  Shish,  in  Hamite  =  '  brother.' 
Akku,  Shemitic  =  '  brother.'  Shesech  in  Scripture 
is  used  for  Hur.     Hur  =  Nazar. 


696 

HurJ  Hur,  the  city,  was  called  by  the  Greeks,  Kaf^apivr] 

Kamar  =  '  the  moon,'  in  Arabic.     (Compare   Came- 
ron, Cameroons,  &c.,  gammer.) 

The  man  who  bore  this  name  seems  to  have  been 
introduced  to  make  the  male  deliverer  of  Israel  a 
triad,  to  which  Miriam  is  added  to  make  up  "the 
four."'  Nothing  is  known  of  him,  except  that  he  was 
constantly  associated  with  Moses  and  Aaron,  the  three 
names  together  being  the  '  sun,'  '  moon,'  and  '  sky.' 

HuRAi,  '^''n  (1  Chron.  xi.  32),  "  Jah  is  shining,"  from  n-in, 
liur,  and  ^l.jali,  the  n  being  dropped. 

HuEi,  ''1^^  (1  Chron.  v.  1-i)  =  "  My  noble  one,"  a  variant  of 

HURAI. 

HusHAH,  '^t:^in  (i  Chron.  iv.  4),  "  Jah  is  help,"  a  variant  of 

HOSEA. 

HusHAi,  V^^  (2  Sam.  xv.  32),  "Jah  is  help,"  being  the  same 
as  the  preceding  word,  only  that  in  the  one  the  ■•  is 
elided,  and  in  the  other  the  n.  The  man  who  bore  this 
name  was  an  Archite,  or  inhabitant  of  Erech,  and  we 
presume  a  Babylonian ;  being  a  particular  friend  of 
David,  Ave  may  conclude  that  his  religion  coincided 
with  that  of  the  king;  possibly  he  was  instrumental  in 
introducing  the  name  of  Jehu,  or  Jah,  to  the  Psalm- 
ist, for  it  seems  to  have  been  as  well,  if  not  better, 
known  in  Babylonia  and  Assyria,  than  in  Palestine. 

HusHAM,  Cif 'in  (Gen.  sxxvi.  34),  probably  an  altered  form  of 
ND^-in^^  Jehushaina  ;  or  from  •I'^l',  jelui,  and  °^,  shem, 
tlie  first  signifying  "  Jehu  is  bright,"  the  latter  "  a 
token  of  Yah,  Y'ho,  or  Jehu." 

HusHiM,  ^''t^'in  (1  Chron.  viii.  8),  "  The  active  ones."  A 
common  Eastern  name  still. 

HuzoTH,  nivn  (Numb.  xxii.  39),  "  A  prophecy."  It  is  con- 
nected with  the  word  Kirjath,  or  city,  and  we  should 
read    the    whole    as    '  the    city  of  seers,'    ^''^"0  being 


597 

HuzoTH]    .vritten  instead  of  nnn,,  the  latter  being  equivalent 
to  'vision,  or  revelation.' 

I.     The  English   letter  i  has  many  sounds.     At  the  com- 
mencement of  a  word,  and  followed  by  a  consonant, 
we  pronounce  it  as  a   short  ee,  into  being  equal  to 
a  rapid  utterance  of  ^ento ;    whenever  the  initial  i  is 
followed  by  a  vowel,  it  generally  receives  the  sound  of 
G,   and  we  pronounce  Jezebel   as  if  the  first  letter 
was  a  soft  g.     But  though  the  English  practice  is  the 
most  common  amongst  us,  it  is  not  the  correct  one; 
the  proper  sound  of  i  before  a  vowel  being  repre- 
sented by  7/ ;  for  example,  we  talk  of  Gakob  instead  of 
Yakob,  and  Games  instead  of  Yames.     By  adhering 
to   this   pernicious    custom,    we    miss   much    of  the 
knowledge  which  we   should  gain  if  we  adopted  the 
more  ancient  plan.      Thus  it  might  happen  that  an 
EngHsh  philologist  would  imagine  that  some  relation- 
ship existed  between   George  and  Jah,   because  the 
initial  sound  in  both  words  is  identical;    but  when 
he  knows  that  Gc  in  George  comes  from  the  Greek 
yi  and  that  Jah  represents  the  Hebrew  ^l,  yah,  he 
would  not  continue  in  the  error.  In  the  following  part 
of  the  Vocabulary,  I  and  J  are  treated  as  the  same 
letters  ;    I  being  used  before  a  consonant  or  vowel, 
and  J  when  before  a  vowel  only.    In  Hebrew,  the  letter 
is  represented  by  the  sign  \  which  is  rendered  in  our 
English  Bible  as   I   or  J   according   to   its  position 
liefore  a  vowel  or  consonant ;  when  before  a  vowel  it 
should  be  sounded  as  Y.    The  name  7jod  which  is  given 
to  it  signifies  '  the  hand,'  but  its  form  had  nothing  in 
common  with  that  organ.     Being  a  vowel,  it  is  inter- 
changeable with  all  the  others,  N  a,  i  «,  y,  and  some- 
times with  n  h. 


598 

I,  IvA,  Eva,  Iba,  Cuneiform,  "  A  female,"  "  any  woman," 
"  female  nature."  This  will  at  once  suggest  to  the 
reader  the  idea  that  the  name  of  Eve,  to  which 
reference  has  already  heen  made,  does  really  signify 
what  we  surmised  that  it  did,  viz.,  the  ^in,  Jiavali,  or 
chavach,  through  which  life  makes  its  ingress  into, 
and  the  being  makes  its  egress  from,  the  mother. 

Jaakobah,  ^?'P^,!  (1  Chron.  iv.  86),  variant  of  Jacob. 

Jaalam,  ^^^1  (Gen.  xxxvi.  5),  equivalent  to  ^^^1,  lalali,  "  The 
lovely  virgin."     (See  Jael.) 

Jaani,   '}Z  (1   Chron.  v.  12),   "  He  hears,  or  grants ;  '  from 

Jaasau,  %*V1  (Ezra  x.  37),  "Jehovah  makes,  or  creates." 
Jaaz,    ^J^^   signifies    "he    is    hard,    firm,    stifi';  "    also   "he 
commands,  rules,  decides ;  "    and  is  a  word  which  is 
combined  with  'El,'  'Jah,'  and  'Ezer,'  as  we  shall 
see  in  many  of  the  following  cognomens. 
Jaazaniah,  ^l}]^^.  (Jerem.  xxxv.  3),  "Jehovah  hears." 
Jabal,  '^'^\  (Gen.  iv.  20),  "He  rejoices,"  or  "he  flows  out;  " 
also  "he  is  strong,  or  firm."     Pointed  as  Jahcl,  the 
word    signifies    '  to    shout    in   joy,    or  triumph ; '    as 
Johel,  it  signifies  '  a  he-goat,  or  ram.' 
Jabbok,  P^^  (Gen.  xxxii.  32),  "Running,  or  flowing  forth." 
Jabesh,  t^?^  (Judg.  xxi.  8),  "Dried  up;  "    possibly  a  variant 

of  the  following  name. 
Jabez,  Xr-'^\  (1  Chron.  ii.  55).  "Two verses  about  the  history 
of  Jabez  are  inserted  in  1  Chron.  iv.  2,  10,  taken 
from  an  old  source,  in  which  I'^i'*.  is  derived  from 
nyy  "  (Fiirst,  sub  voce) ;  if  we  adopt  this  suggestion, 
Jabez  signifies  "an  image  of  Jah,"  or  "Jah  formed 
him,"  from  2^'^,  and  J^J,  the  n  being  dropped.  This 
derivation  accounts  for  the  saying,  that  "Jabez  was 
more  honourable  than  his  brethren"  (1  Chron.  iv.  19). 
Jabin,  r^''  (Josh.  xi.  1),  "  The  son  of  Jah  (See  Jah).     This 


599 

Jabin]  word  seems  to  me  to  show  that  Jah  was  a  name  of 
the  Ahiiighty  amongst  the  Canaanites.  I  presume 
that  the  real  name  was  ■"'^^f^,  hcnjah,  and  a  variant 
of  Benaiah  ;  but  one  which  has  been  aUercd  to 
obliterate  the  idea  that  Jah  was  a  name  known  to  the 
Canaanites. 

Jabneel,  ^^}}l  (Josh.  XV.  11),  "  El  builds."  A  Canaauite 
town. 

Jabneh,  ^^^l  (2  Chron.  xxvi.  6),  "  He  built."  A  Philistine 
town. 

Jachan,  i^y^  (1  Chron.  v.  13).  This  word  is  usually  trans- 
lated afflicting,  and  taken  to  be  the  same  as  "1?^, 
acliar  ;  but  it  is  very  unlikely  that  the  priest  Avho 
gave  the  name  could  foresee  the  untimely  end  of 
its  bearer.  It  is  far  more  probable  that  it  comes 
from  It'V,  '  ^  snake  charmer ; '  and  is  similar  to 
Achish,  Nahash,  Nashon,  and  other  words  of  serpent 
origin  ;  or  that  it  is  a  variant  of  Jachin. 

Jachin,  r?I  (Gen.  xlvi.  10),  "  He  strengthens "  ?  Jachin 
signifies  '  to  be  hot  with  desire,  to  have  intercourse.' 
One  of  the  names  of  the  j)i//rtrs  Solomon  erected  in 
the  Temple  porch  was  Jachin ;  the  other  was  T^'^, 
Boaz,  which  means  '  alacrity,  always  ready  for  work.' 
Both  apparently  had  a  phallic  signification,  and  may 
be  compared  to  the  two  phalli,  described  by  Lucian 
as  standing  in  the  vestibule  of  the  temple  of  the 
Syrian  goddess. 

Jacob,  '^'PV^.  (Gen.  xxv.  26).  We  may  investigate  this  word 
philologically  and  historically.  By  pursuing  it  care- 
fully, we  gather  much  curious  information :  ^PV, 
akah,  signifies  'to  be  high,  or  hill-shaped,'  'to  be 
cunning,  and  lay  snares,'  '  to  mislead,'  '  to  be  behind, 
like  the  heel,'  'the  rear  guard  of  an  army,'  also  'to 
be  gibbous  ; '  3|pj,  iakah,  is  '  to  make  hollow,'  and  '  to 


600 

Jacob]   be  deep,   as  of  a  pit;'  pointed  as  iekeh,  it  signifies 
'  the  vat  of  the  wine-press.' 

When  we  look  to  the  history  of  Jacob,  we  find 
that  he  was  the  twin  brother  of  Esau-Edom ;  and  he 
is  represented  as  being  born  second,  his  hand  grasp- 
ing his  brother's  heeh  This  being  a  physical  impos- 
sibility,—  for  it  is  well  known  to  accoucheurs  that 
an  "arm  presentation"  is  death  to  both  mother  and 
child,  unless  the  position  be  altered,  as  it  was  in 
the  case  of  Tamar's  twins  (Gen.  xxxviii.  28-30), —  I 
presume  that  some  hidden  meaning  is  conveyed  in 
the  statement. 

The  first  indication  of  what  we  imagine  to  be 
the  true  signification  of  the  myth  (and  Ave  may  here 
notice  that  in  every  mythos  there  was  a  hidden,  or 
'esoteric'  meaning,  known  only  to  the  initiated,  as 
well  as  one  'exoteric'  which  appeared  on  the  face  of 
the  story)  is  to  be  found  in  Gen.  xxv.  23,  where 
Rebecca  feels  the  children  struggling  together  within 
her,  and  goes  to  inquire  of  the  Lord,  when  she 
is  told  that  two  nations  are  in  her  womb,  &c., 
and  that  the  elder  shall  serve  the  younger.  This 
points  to  a  struggle  between  Lingacitas  and  Yonigas, 
similar  to  that  which  has  taken  place  in  many 
ancient  nations,  —  so  far  as  we  can  judge  by  their 
remains,  —  and  which  has  even  taken  place  in  the 
Christian  church,  inasmuch  as  we  find  the  worship 
of  the  Virgin  gradually  superseding  that  of  'the  Son.' 
It  would  indeed  appear  to  be  natural  that  the  dei- 
fication of  a  male  should  in  every  rude  state  precede 
that  of  a  female,  but  the  latter  follows  very  closely 
upon  the  former,  just  as  Jacob  is  represented  as 
holding  his  brother's  heel  when  he  emerged  into 
the  world. 


GOl 

Jacob]  'When  we  pursue  tliis  idea,  we  fiud  that  there  are 
many  indications  of  one  of  the  twins  representing  the 
masculine,  and  of  the  other  typifying  the  feminine 
element  in  creation. 

Esau  is  represented  as  being  man-like,  red,  hairy, 
rough-voiced,  a  cunning  hunter,  passionate,  and  easily 
beguiled  ;  he  was  the  favourite  of  his  father.  Jacob, 
on  the  other  hand,  was  a  plain  smooth  man,  soft-voiced, 
living  in  tents,  an  adept  in  cookery,  abounding  in 
guile,  and  the  favourite  of  his  mother.  Esau's  name, 
moreover,  is  as  suggestive  of  the  male  "  nature,"  as 
Jacob's  is  of  the  female ;  and  the  elder  was  to  serve 
the  younger,  just  as  man  generally  is  subservient  to 
woman  whilst  she  is  lovely. 

This  interpretation  receives  corroboration  from  the 
fact  that,  when  Jacob  became  "  The  Patriarch,"  his 
name  was  changed  from  the  feminine  Jacob  to  the 
masculine  Israel. 

The  historian,  telhng  about  '  the  Supplanter,' 
leads  the  reader  to  suppose  that  the  real  signi- 
fication of  the  name  given  to  Jacob  at  his  birth 
indicates  the  existence  of  an  old  myth  respecting  the 
origin  of  man  and  woman,  which  resembles  the  Hindoo 
story  of  Mahadeva  and  Sara,  and  which  was  modified 
to  suit  the  sacred  narrative.  The  real  meaning  of 
Jacob  appears  to  me  to  be  "  the  full  womb." 

After  the  above  remarks  were  in  manuscript,  I  met 
with  "  The  Book  of  Jashar,"  by  the  late  Dr.  Donald- 
son, and  in  it  found  a  dissertation  upon  the  word  ^P^, 
akah,  which  is  translated  lied  in  Gen.  iii.  15.  He 
adduces  Jeremiah  xiii.  22,  and  Nuhum  iii.  5,  and, 
comparing  the  words  made  use  of  in  the  original, 
shows  that  the  heel  is  an  euphemism,  as  are  the  feet 
in  Isaiah  vii.  20.     His  exliaustive  argument  demon- 


602 

Jacob]  strates  that  the  part  intended  to  by  signified  by  the 
word  is  imdenda  mulk'bria.  His  conchision  is,  that  the 
specific  part  intended  is  the  "antrum;"  my  conchision, 
ere  I  saw  his  work,  pointed  to  the  "  uterus,"  and 
practically  the  two  are  the  same.  But  the  Doctor's 
interpretation  suits  the  myth  of  Esau  and  Jacob 
better  than  mine,  for  then  the  twins  signify  literally 
the  male  and  female  organs,  just  as  we  have  it  in 
Genesis  i.  27,  "  male  and  female  {i.  e.,  "^^J,  zachar, 
gladium,  '  sword,'  i^?!??,  n^kehah,  vagina,  '  sheath ') 
created  he  them."  On  the  other  hand,  my  inter- 
pretation suits  the  myth  of  Adam,  Eve,  and  the 
serpent  better  than  his,  for  then  the  interpretation  of 
the  sentence,  "thou  shalt  bruise  his  head,  and  he 
shall  bruise  thy  heel,"  would  be  glorlam  fascini  con- 
gressio  tollit  et  caput  ejus  Jiumile  facit,  sed  infligit 
injuriam  movituva  mentula,  quum  impregnationem 
efficit  et  %itcri  p)cr  novas  menses  tumoreni  profert. 
Dr.  Donaldson,  like  all  other  accomplished  orientalists, 
considers  that  the  serpent  is  the  emblem  of  that 
desire  which  is  typified  in  and  by  the  Phallus. 

When  once  the  philologist  recognises  the  proba- 
bility that  Esau  and  Jacob  are  in  reality  embodiments 
of  the  same  idea  as  Adam  and  Eve,  Mahadeva  and 
Saraiswati,  Abraham  and  Sarah,  he  will  find  many 
circumstances  of  less  importance  which  make  the 
identification  clearer.  Though  spelled  ^P.^-.  Jacob, 
the  word  is  closely  alHed  to  ^Pl,  jacab,  which  signifies 
'  hollowed  out,  a  hole,  or  pit,'  a  meaning  which  closely 
resembles  that  expressed  by  ^^P?,  nlccbah,  wherein 
the  part  which  characterises  the  female  is  used  for 
'  the  woman  '  herself.  Another  alliance  of  the  word 
is  with  2py,  ahab,  'to  weave,'  'cunning,'  'to  lay  wait,' 
'  to  deceive  ;  '  also  '  to  be  hill-shaped ; '  both  of  which 


603 

Jacob]  are  feminine  attributes.  Nor  must  we  forget  alto- 
gether tliat  Jacob  is  described  as  worshipping  a 
God  wliom  he  represents  by  an  erect  pillar  stone, 
which  recalls  to  our  nrind  the  urgent  appeal  of  Rachel, 
"  Give  me  children,  or  else  I  die"  (Gen.  xxx.  1) ;  and 
the  statement  (Gen.  iii.  16)  that  the  wife  shall  still 
desire  the  company  of  her  husband,  notwithstanding 
the  pain  she  experiences  therefrom. 

It  remains  for  us  now  to  investigate  the  history  of 
Jacob,  and  consider  how  far  he  is  deserving  a  niche 
in  the  true  chronicle  of  the  past.  We  find  him 
spoken  of  as  a  plain  smooth  man,  dwelling  in  tents, 
the  favourite  of  Rebekah,  and  a  tolerable  cook,  for 
he  makes  a  mess  of  pottage  which  is  so  tempting, 
that  it  suffices  to  purchase  the  birthright  from  his 
elder  brother.  We  next  find  him  in  league  with  his 
mother,  to  cheat  old  Isaac  and  his  hunter  son  ;  and  he 
succeeds  so  completely,  that  his  father  gives  to  him 
the  blessing  which  was  intended  for  Esau. 

It  is  very  difficult  to  understand  the  ideas  which 
are  associated  generally  with  this  benediction  in  our 
days.  It  is  assumed  that  the  words  of  Isaac  were 
prophetic,  and  that  they  had  some  influence  over  the 
coming  fortunes  of  his  offspring;  that  he  intended 
Esau  to  be  the  chief,  but  Jacob  forestalled  him  ;  the 
whole  affair  being  an  illustration  of  the  saying, 
"  L'  homme  propose,  Dieu  dispose."  We  cannot 
however,  beheve  in  the  power  of  a  prophet  to  see  the 
future,  and  yet  be  unconscious  of  a  lie  enacted  in  his 
presence.  W'e  are,  moreover,  familiar  with  other 
accounts  which  record  the  words  of  some  founder  of  a 
race  wherein  long  predictions  are  given  that  tally 
with  future  events.  Such  will  be  recollected  by  the 
readers  of  Yirgil;  but  in  all  these  cases  we  recognise 


604 

Jacob]  the  hand  of  a  clever  author,  who  puts  a  speech  iuto 
the  mouth  of  a  mythical  iudividual,  and  thus  des- 
cribes the  present  as  the  result  of  a  prophecy  in  the 
past.  It  may  be  thus  with  the  so-called  blessing 
of  Isaac. 

In  consequence  of  this  second  trick  played 
upon  Esau  by  Jacob,  he  is  advised  to  fly  from  his 
father's  country,  and  to  visit  Laban  the  Syrian. 
Setting  out  upon  his  journey,  without  any  worldly 
wealth,  he  sleeps  upon  the  bare  ground,  and  has  a 
dream,  in  which  he  sees  angels,  and  a  visible  appear- 
ance of  Jehovah,  the  latter  of  whom  addresses  him 
and  makes  him  a  promise.  In  consequence  of  this 
vision,  Jacob  makes  a  vow,  that  if  Jehovah  Elohim 
will  keep  him  safe,  &c.,  then  that  Jehovah  shall  be  his 
Elohim.  As  the  aj^pearance  of  Jehovah  was  only  in 
a  dream,  it  would  scarcely  be  fair  to  recall  the  dictum 
of  the  same  great  Being  to  Moses,  "  there  shall  no 
man  see  Me  and  live  "  (Exod.  xxxiii.  20) ;  but,  on  the 
other  hand,  it  is  clear  that  if  the  vision  was  unreal, 
so  was  the  promise  which  it  held  out.  Far  more 
strange  is  it  to  find  that  Jacob  is  famihar  with  the 
name  Jehovah.  We  are  assured  ostensibly  by  that 
very  God,  that  he  was  not  known  to  Jacob  by  His 
name  Jehovah  (Exod.  vi.  3).  This  episode,  then, 
like  the  preceding,  suggests  the  belief  that  the  story 
is  the  i3roduction  of  a  later  age,  and  that  the  person 
of  Jacob  is  mythical.  It  is  clear  that  the  notion 
which  the  Patriarch  had  of  God  was  represented  by 
an  upright  stone,  the  emblem  of  Mahadeva. 

We  may  pass  by  the  account  given  to  us  of  Laban 
and  his  early  relationship  with  Jacob,  the  birth  of  the 
patriarch's  children,  the  names  which  they  bore,  and 
the  contrivances  of  the  herdmaster  to  increase   his 


G05 

Jacob]  flocks  and  herds,  to  take  up  the  thread  of  our  dis- 
course when  Jacob  proiaares  to  lead  his  family  back 
again  into  Judoea.  Although  he  has  been  in  Syria  for 
about  thirty  years  or  more,  having  a  Syrian  master 
and  Syrian  wives  and  concubines,  he  still  retains  his 
own  language,  and  has  so  far  instructed  some  of  his 
people  therein,  that  he  is  able  to  send  an  intelligible 
message  to  his  brother  Esau.  Of  him  he  feels  great 
fear ;  but,  when  left  alone,  he  not  only  has  no  terrors 
at  the  apparition  of  a  man,  but  he  wrestles  with  Him 
all  night  till  the  breaking  of  the  day.  There  is  some- 
thing very  wonderful  in  this  contest,  and  its  results. 
The  story  leads  us  to  infer  that  God  suddenly  appeared 
as  a  man,  and  as  a  man  wrestled  with  another  dui-ing 
a  night,  and  yet  unsuccessfully;  but  when  the  morning 
approached,  this  same  Being  could  not  dissolve  Him- 
self into  the  same  air  from  which  He  took  His  form. 
Unable  to  conquer  by  the  ordinary  means.  He  physi- 
cally injures  Jacob;  yet  still  the  patriarch  wrestles, 
and  refuses  to  let  his  oj)ponent  depart  until  He  blesses 
him.  The  other  agrees  thereto,  and  changes  Jacob's 
name  to  Israel,  and  gives  him  a  benediction,  whose 
nature  we  do  not  know.  This  Man,  Jacob  recognises 
as  the  Deity  in  the  sentence  addressed  to  Him,  "  As  a 
prince  hast  thou  power  with  God  and  with  men,  and 
hast  prevailed;  "  which  the  Vulgate  translates,  "for  if 
against  God  thou  hast  been  strong,  how  much  rather 
shalt  thou  prevail  against  men  ; "  and  the  Septuagint, 
"  for  thou  hast  prevailed  'svith  God,  and  shalt  be 
mighty  with  men  ;  "  i.  c,  he  had  a  contest  with  his 
brother  and  overcame  him,  and  then  with  God  and 
prevailed  over  Him. 

We  are  astonished  that  any  people  so  reverent  as 
the    Jews  of  modern   times  could  reallv  believe  this 


606 

Jacob]  passage  in  tlieir  aiicieut  history  to  be  true  ;  and, 
Ktill  more,  tliat  Christians  should  beUeve  it  literally. 
That  any  man  can  be  mightier  than  his  Maker,  is  a 
proposition  which  is  intolerable  to  the  philosopher. 

Let  ns  pass  by  in  silence  the  cruel  slaughter  of 
the    Hivites,    the    enslavement    of    their   wives   and 
little  ones,  and  the  taking  of  their   cattle,  to  notice 
that  at  this  period  Jacob   still  retains   his  name,  not 
receiving  the  cognomen  of  Israel  till  afterwards  (Gen. 
XXXV.  9, 10).     This  anomaly  may  arise  from  the  thirty- 
fifth  chapter  being  a  duplicate  of  the   thirty-second  ; 
but  if  it  be   so,  the  question   still  remains.  Which 
has  the  nearest   approach   to    truth?     We  will   not 
linger  over  the  death  and  burial  of  Isaac,  but  pass  on 
to  the  time  of  the  famine.    At  that  period,  Jacob  sends 
his  sous  to  Egypt  to  buy  corn,  and  they,  being  unable 
to  talk  the   language   of  the    country,  apply  to  the 
superintendent  of  food  through  an  interpreter  (Gen. 
xlii.  23).     After  a  time  Jacob  follows,  with  his  whole 
family,  and  when  he   is    summoned   into  Pharaoh's 
presence,  he  appears  to  be  able  to  converse  with  the 
Egyptian  king.     We  do  not,  however,  dwell  upon  this 
point,  for  the  next  chapter  gives  us  cause  for  much 
greater  surprise.    In  that  part  of  it  which  contains  what 
is  said  to  be  the  prophetic  blessing  of  the  patriarch, 
we  find  a  Greek  word  introduced,  viz.,  °^'^"^?'^,  meche- 
vothchem,  an  Hebraic  form  of  ^j^uy^aipu,  macliaira,  for 
which  there  is  no  derivation  in  any  of  the  Shemitic 
lano-uages.^°     In   the  same  chapter  we  find  a  verse  to 
the  effect,   "  that  the  sceptre    shall  not   depart  from 
Judah,  nor  a  law-giver  from   between  his  feet,  until 

66  There  is  fartlier  evidence  of  Greek  influence  iu  tlie  story  of  Jaeoli,  iu  tlie 
fact  tliat  Acrisius,  Idng  of  Argos,  is  saicT  to  have  quarrelled  in  the  womb  with  his 
brother  Prcetus,  and  after  some  contests,  in  which  the  elder  brother  was  at  first 
the  strongest,  the  younger  was  at  length  successful  in  asserting  his  rights. 


607 

Jacob]  Shiloli  come,"  or  "  until  lie  come  to  Shiloh."  Now 
this  involves  the  idea  that  the  sceptre  was  in  the  hands 
of  Judah  at  the  time,  for  there  can  be  no  departure 
without  an  arrival.  It  is  clear,  therefore,  that  there 
is  an  anachronism  here.  There  is  a  more  conspicuous 
defect  of  this  kind  in  the  remarks  made  upon  Issa- 
char,  who  is  spoken  of  as  "a  strong  ass,  crouching 
down  between  two  burdens ;  and  he  saw  that  rest  was 
good,  and  the  land  that  it  was  pleasant,  and  bowed 
his  shoulder  to  bear,  and  became  a  servant  to  tri- 
bute." To  speak  of  the  future  in  the  past  tense 
appears  nonsensical,  and  can  only  be  accounted  for 
by  the  inadvertence  of  the  composer,  who  describes 
current  history  under  the  guise  of  proi^hecy. 

Now  throughout  the  whole  history  of  Jacob  we 
see  nothing  that  demonstrates  him  to  have  been  what 
we  call  a  good,  or  even  a  pions  man  ;  his  character 
shows  a  mixture  of  crafty  guile  and  helpless  timidity  ; 
he  is  alternately  pusillanimous  and  bold,  hopeful  and 
despairing ;  his  conduct  to  his  brother  Esau,  who 
held  out  to  him  the  right  hand  of  fellowship,  and 
desired  to  be  friendly  in  a  fraternal  way,  is  con- 
temptible. All  the  good  that  can  be  said  of  him  is, 
that  he  acknowledged  Jehovah  (Elohim),  an  adoration 
which,  if  we  believe  Exodus  vi.  3,  we  know  to  have 
been  impossible. 

My  own  impression  is  that  Esau  or  Edom  and 
Jacob  are  mythic  names  for  '  a  man '  and  '  a  woman,' 
and  that  round  these  historians  wove  a  web  of  fancy ; 
that  ultimately  the  nature  of  the  cognomen  '  Jacob ' 
was  recognised ;  and  that  to  allow  the  Jewish  people  to 
trace  their  descent  from  a  male  rather  than  a  female, 
the  appellation  of  Israel  was  substituted  in  later 
productions.     There  is  indeed  strong  reason  to  doubt 


608 

Jacob]  whether  the  Jewish  nation  existed  tis  such  prior  to 
the  time  of  David,  and  to  beheve  that  none  of  their 
wi-itings  have  an  earher  date  than  his  accession  to  the 
throne  of  Jerusalem.  But  a  subject  so  krge  as  this 
we  must  postpone  till  our  next  volume.    (See  Israel.) 

Jada,  J^'?'  (1  Chron.  ii.  28),  "He  is  wise,"  "he  sees."  This 
name  is  almost  identical  with  Mount  Ida,  on  which 
Paris  delivered  his  judgment.  It  is  almost  the  same 
with  iSsTv  and  idea,  and  closely  resembles  Ada. 

Jadau,  -I"!'  (Ezra  x.  43),  "A  favourite." 

jADDAr,  y"!  (Nehem.  x.  21),  "He  is  wise." 

Jadon,  P^,  for  Adon  (Nehem.  iii.  7),  "The  Lord,  or  the 
Master."     Possibly  Jah-Dan,  "  Jah  the  Judge." 

Jagur,  ^-1^:  (Josh.  XV.  21),  "The  rolling  one;"  from  ^^y, 
agar.     (Compare  Ague.) 

Jah,  or  Jehovah,  ^l,  ^\^],  -1^'  (Exod.  xv.  2,  &c.),  one  of  the 
names  of  the  Almighty  amongst  the  Hebrews.  As 
many  a  sermon  is  composed  to  elucidate  a  single 
sentence  in  the  Bible,  so  a  single  word  may  suffice 
for  a  learned  dissertation.  It  is  doubtful  whether 
any  name  is  of  more  importance  than  that  of  '^]'^],  in 
the  Old  Testament.  Upon  it  hang  the  questions  — 
whether  the  Pentateuch  was  the  production  of  a 
single  hand ;  whether  its  composition  took  place  at 
the  time  usually  represented,  or  at  a  period  subse- 
quent to  the  coming  of  David  to  the  throne  ;  whether 
Jah  was  a  name  specially  revealed  to  the  Jewish 
nation,  or  one  adopted  by  them  from  another  people. 
Indeed,  we  may  say  that  upon  this  mysterious  Avord 
hinges  the  whole  superstructure  which  moderns  have 
built  upon  the  absolute  truth  and  inspiration  of  the 
Old  Testament. 

Deeply  impressed  as  the  philosopher  must  feel  with 
the  issues  which  depend  upon  his  inquiries,  he  never- 


609 

Jah]  tlieless  nnclcrstaiKls  that  his  jnclgment  must  depend 
upon  testimony,  mtber  than  upon  feeling;  and  that 
it  is  safer  to  trust  to  the  inexorable  logic  of  facts, 
than  to  the  flimsy  weh  of  theory. 

In  searching  out  my  evidence,  I  very  naturally 
turned  to  those  writings  which  have  been  left  by 
ancient  authors  ;  but  these  have  been  already  given 
to  the  world  so  largely  by  ]\Iovers,  and  other  inquirers, 
and  have  been  so  ably  condensed  by  the  Bishop  of 
Natal,  in  his  exhaustive  work  upon  the  Pentateuch, 
that  it  is  unnecessary  for  me  to  reproduce  them  here. 
We  therefore  turn  our  attention  to  other  points, 
which  have  not  yet  been  so  prominently  advanced 
before  the  public  eye. 

Throughout  my  investigations  into  the  proper 
names,  two  facts  stood  forward  with  startling  promi- 
nence—  1,  that  there  is  not  a  single  Egyptian  name 
amongst  the  Hebrews,  before  or  after  the  alleged 
exodus  from  the  land  of  Pharaoh ;  and  '2,  that  the 
use  of  the  name  Jah  in  cognomens  comes  in  like 
a  flood  amongst  the  Hebrews  after  the  return  of 
David  from  the  land  of  the  Philistines  and  the 
Phoenicians.  It  is  this  second  consideration  which 
we  have  now  to  discuss. 

To  appreciate  the  full  value  of  this,  let  us  recapi- 
tulate the  statements  v»-hich  we  have  elseAvhere  made. 
Proper  names,  amongst  the  Shemites^in  general, 
were  given  by  a  priest.  Into  them  be  introduced 
the  name,  or  one  of  the  characteristic  attributes,  of 
the  god  whom  he  adored.  Hence  an  examination  of 
cognomens  discloses  the  title  or  nature  of  the  deity 
which  was  popular  when  the  child  was  born  or  named. 

Now  ])rior  to  the  time  of  David  almost  every  Jewish 
name  was  compounded  with  El,  Ab,  Ach,  Shemesii, 


610 

Jah]  On,  Am,  Baal,  or  some  word  indicating  '  life,'  '  exist- 
ence,' '  brillianc}','  'might,'  'strength,'  '  giory,'  etc. 
It  is  fihnost  impossible  to  find  one  into  -u'hose 
composition  Jah  enters.  On  the  contrary,  after  the 
period  of  David's  accession  to  the  kingdom,  there  are 
scarcely  any  cognomens  which  are  not  distinguished 
by  the  name  of  Jehovah."  The  conclusion  to  be 
drawn  from  this  fact  is  inevitable,  viz.,  that  the 
sacred  name,  which  is  said  to  have  been  revealed  to 
Moses  in  the  burning  bush,  was  really  unknown  to 
the  Jews  in  the  earlier  days  of  David.  It  is  equally 
remarkable,  but  we  cannot  stay  to  consider  the  subject 
fully  now,  that  the  name  of  Moses  was  as  much 
unknown  to  Saul,  and  to  the  young  David,  as  was 
Jehovah.  Another  fact,  of  singular  importance,  is 
the  complete  disappearance  of  the  sacred  word  at  the 
time  of  our  Saviour.  Though  used  by  the  prophets 
subsequently  to  the  captivity,  we  do  not  find  any 
evidence  of  its  existence  in  the  New  Testament ; 
even  our  Lord  Himself  either  does  not  know  it,  or 
else  avoids  its  use. 

Considering  it  then  as  a  certain  fact  that  the  word 
Jah,  or  Jehovah,  was  introduced  into  Judea  by  David 
and  his  hierarchy,  our  next  consideration  is,  whence 
he  obtained  it.  Ere  we  attempt  to  decide,  let  us  con- 
template the  character  of  this  king.  Of  a  singularly 
superstitious  character,  he  was  driven  from  his  own 
country,  whilst  his  mind  was  still  young  and  ductile, 
into  a  land  whose  religion  differed  from  that  of  his 
own.    It  is  improbable  that  he  possessed  a  copy  of  the 

f?  I  adhere  to  the  ciTi'reut  method  of  sjielliii.c;  this  ^vord,  although  it  is  not  strictly 
correct.  I  fiud,  from  the  IJistori/  of  Israel  to  the  death  of  Moses,  by  Heinrif.h 
Ewalcl,  edited  in  English  by  Professor  Paissell  JIartineau,  %yhich  appeared  whilst 
this  sheet  was  in  the  press,  that  Jahveh  or  Jahve  is  the  form  which  is  supposed  to 
be  ueai-est  to  the  real  pronunciation. 


Gil 

Jahj  Pentateuch,  even  if  it  then  existed,  and  if  he  was 
able  to  read  it.  We  know,  from  his  behaviour  with 
Achish,  that  he  -was  timid.  There  was,  therefore, 
every  element  in  him  necessary  for  the  adoption  of 
a  new  faith.  During  his  absence  from  Judca  he 
became  frieudl}'  with  Hiram,  Ki]ig  of  Tyre. 

On  his  return  to  Judea,  ])avid  brought  with 
him  Carians  of  Asia  Minor;  Cypriotes,  probably  of 
Grecian  extraction  :  Gittites,  or  Philistines,  possibly 
Pehisgians,  and  Hellenists,  or  Italians ;  whilst  his 
bosom  friend  and  counsellor  was  Hushai,  an  inhabitant 
of  Erech,  and  of  Babylonian  or  Assyrian  proclivities. 

We  therefore  examine  the  names  of  divinities  recog- 
nised by  the  Greeks,  Phoenicians,  and  Babylonians, 
to  ascertain  if  there  are  any  names  corresponding  to 
Jah.  As  the  true  pronunciation  of  this  name  is  lost, 
we  can  but  determine  the  question  approximately. 
Amongst  the  Greeks  Ave  find  the  word  'lao;,  lao,  which 
corresponds  clearly  to  the  Jii  in  Jupiter,  amongst 
the  Italians,  and  the  "la  in  Iacchus.^*  The  name  Lvo  is 
explained  in  many  ancient  passages  to  be  the  equiva- 
lent of  Helios,  Aides,  Zeus,  Dionysus,  Adonis,  Attys, 
lacchus,  and  Bacchus,  and  I  see  no  reason  to  doubt 
the  value  of  the  quotations  adduced  by  Movers  to 
confirm  his  views.  Now  this  word  'laco  may  be  con- 
sidered as  an  archaic  form  of  the  Greek  'jaoju,a», 
laoinal,  'I  heal,  or  cure.'  It  thus  becomes  the 
equivalent  of  the  Greek  Apollo  and  the  Phoenician 
EsmiUN,  and  it  is  associated  with  Up6c,  hieros,  'holy,' 
'sacred,'  'connected  with  the  Goiis.' 

**  It  is  verj-  probable  tliat  Bacchus  was  at  the  first  spelled  with  the  letter  which 
is  equivalent  to  the  Hebrew  1  v  ;  this  would  be  read  by  some  as  I,  and  by  others  as 
B,  which  iu  the  Phoeuician  has  the  sound  of  v  as  well  as  that  of  h. 

It  is  quite  possible  that  Jacchus  contains  one  element  of  in%  or  mn',  and 
Bacchus  another;  but  no  dependence  c:ui  be  phiced  on  this  etymolog}-. 


612 

Jah]  Passing  from  the  Greek  language,  we  turn  to  the 

Phoenicians,  in  which  name  we  inchrde  all  the 
people  living  on  the  western  shores  of  Palestine. 
Amongst  these  we  find  such  names  as  Araunah, 
Jahin,  Uriah,  Moriah,  Hiram,  and  Tobiah,  which  are 
compounded  with  some  variant  of  Yho,  lah,  lao, 
In,  &c.  Still  further,  we  find  that  David  and  Solomon 
worship  the  same  God  as  the  King  of  Tyre,  for  Hiram 
affords  great  assistance  in  building  a  temple  to  His 
honour.  Again ;  we  find  from  Mr.  Talbot's  transla- 
tion of  the  Annals  of  Sennacherib,  Journal  of  Royal 
Asiatic  Society,  vol.  xis.,  p.  143,  seq.,  that  the  name 
of  one  of  the  kings  of  Sidon  was  ~Li\liah  ;  Zedekiah 
was  King  of  Ascalon,  Vndiali  was  the  name  of  another 
Phcenician  king;  Mania/;  is  another;  Tdtziah  and 
Vhiali  are  also  met  with;  all  of  which  are  apparently 
compounded  with  jah,  just  as  Hezehiah,  Isaiah,  and 
other  Jewish  names  are.  These  cognomens  may  be 
thus  explained : — 

LuLiAH  is  equivalent  to  n^^-P^    "Jah  moves  in  a 

circle." 
Zedekiah  is  the  same  name  as  that  of  a  Jewish 

king,  and  signifies  "Jah  is  righteousness." 
Padiah   is    equivalent   to   ^^''^7?,    "Jah   is   a   re- 
deemer."    (Comp.  Pedaiah,  2  Kings  xxiii.  36.) 
Maniah  is  equivalent   to  ^'^"^9^    "  J^h  is  a  per- 
fecter  ;  "  a  name  which  we  may  compare  with 
the  Hebrew  Manoah. 
KiTZiAH  is  equivalent  to  ^l']'^'},  "Jah  is  a  friend." 
Ubiah   is   probably   equivalent    to    ^l^^^,    "  Jah 

protects,  or  covers." 
Again  ;  amongst  Phoenician  proper  names  we  find 
AMalos  mentioned  by  Josephus,  Antiq.  i.  18,  Bithirts, 
by  Virgil,  JEn.  i.  38,  and  Juha,  which  seems  to  be  a 


613 

Jah]  corrupted  form  of  'i^?''"^!!,  ydbcud,  or  ''Jao  is  Baal." 
Again,  Napavvuc,  the  name  of  a  Numidian,  mentioned 
by  PolijhiHS,  i,  78,  can  best  be  rendered  by  nnyj^ 
naryah,  '  tbe  boy  of  Jebovah  '  (Geseu.,  Mon.  Phcenica, 
p.  412).  fi>=-Ay}j,  the  name  of  a  king  of  Tyre  mentioned 
by  Josepbus,  can  best  be  explained  by  considering  it 
equivalent  to  ^>7f,  pdaialt,  or  'Jah  is  distinguished  '; 
and  PhaMx\.IxVS,  a  cognomen  of  Himilco,  is  probably 
the  same  as  '^l^^.^,  'phamlah,  '  the  hammer  of  Jah.' 
SiCH^us,  the  name  of  the  husband  of  Dido,  and  one 
with  which  we  are  more  familiar  as  Zaccheus,  is 
probably  the  same  as  '"'^''^T,  zacluah,  'Jah  is  pure.' 
Zaunas,  the  name  of  a  god  in  Tyre,  is  probably 
equivalent  to  ^l^}"^,  zuniah,  'Jah  fills,  or  impregnates;' 
all  of  Avhich  appear  to  have  been  compounded  with  a 
form  of  Jah.  We  arc  also  told  by  Eusebius  {Pracp. 
Evang.,^  i.  G),  that  'I sua;,  leiio,  was  the  name  of  'l'^''., 
amongst  the  Phoenicians.     (Gesen.  Op.  Cit.) 

The  evidence  that  a  name  very  similar  to  Jah,  or 
Ju,  or  Jao,  was  used  amongst  the  Syrians,  Assyrians, 
and  Babylonians,  is  very  strong.  Rawlinsou,  for 
example,  states  {Journal  of  Royal  Asiatic  Society, 
new  series,  vol.  i.,  p.  193)  that  II,  or  Ilii,  is  the 
Shemitic  value  of  a  certain  sign,  for  which,  he  adds, 
Yahu  is  sometimes  substituted,  as  in  Hebrew.  Again ; 
Talbot,  in  the  Transactions  of  the  lioyal  Society  of 
Literature,  second  series,  vol.  viii.,  p.  273,  gives 
"  JaJiu-hiiu.  "  as  the  name  of  a  Syrian  king,  "  Jalm- 
biadi  "  as  a  Eling  of  Hamath.  In  both  of  these 
the  sacred  name  closely  resembles  that  of  Jehu,  the 
King  of  Israel.  Talbot  adds,  that  the  word  "Jaliu" 
is  sometimes  changed  for  Ilu,  showing  that  it  means 
'  God  '  in  the  Syrian  language  ;  and  the  word  has  even 
the  divine  sign  prefixed  in  some  inscriptions  of  Sargon. 


614 

JahI  Still  farther,  lie  enables  us  to  identify  JaJi  vdtli  Jahu, 
by  pointing-  out  that  the  Assyrian  way  of  spelling 
Hezekiah  is  Hazak-irt/i!t.  Ya-ilii,  Sha  ya  ilii,  was  the 
battle-cry  of  the  Assyrians,  equivalent  to  our  Hurrah 
(Talbot  ,in  Journal  of  Royal  Asiatic  Society,  vol  xix., 
p.  181).      (Compare  "  Allah  il  Allah.") 

To  this  testimony  we  may  now  add  the  statement 
of  Fdrst,  s.  V.  '^^l,  with  whose  Lexicon  I  only  became 
acquainted  after  the  preceding  remarks  were  penned. 
"  The  veiy  ancient    name   of  God,   Ydho,   which  is 
preserved  only  in  proper  names  as  an  enclitic,  written 
in  the  Greek  'Ium,  appears,  apart  from  its  derivation, 
to  have  been  an  old  mystic  name    of   the    supreme 
deity  of   the  Shemites.      In   an  old  reHgion  of  the 
ChaUhpans,  whose  remains  are  to  be  found  amongst 
the    new   Platonists,   the   highest   divinity   enthroned 
above  the  seven  heavens,  representing   the    spiritual 
light  principle,    and  also   conceived   of  as  demiurge, 
was  called  'Um,  ''^^l  (Lydus,  De  mens,  iv.  38,  74,  98  ; 
Cedrenus,  i.  p.  296),  who  was,  like  the  Hebrew  Ydho, 
mysterious    and    unmentionable    (Proclus,    in    Tim., 
p.   11),  and  whose  name  was  communicated  only  to 
the    initiated    (Julian,    Oirit.,    in    Matrem    Dcorum, 
p.  172).     The  Phojnicians  had  a  supreme  god,  whose 
name  was  triliteral  and  secret,  invented  (Sanchon.,  p. 
40,  ed.  Orelli),  as  is  alleged,  by  the  hierophant  Istris, 
the  brother  of  Cltna,  Vl^  {i.e.,  since  the  origin  of  the 
Phoenician   people),   and    he    Avas  "law    (Lydus,   1   c, 
Cedranus,  1  c).     This  Phoenician  Ydho,  a  knowledge 
of  whom    spread    farther,    represented    the    Sun    god 
{sol,"H\ios),  in  a  fourfold  variety  of  senses,  agreeable 
to  the  oracle  of  Apollo  Clarius  (Macrobius,   Saturn. 
1.  18)  ;  according  to   an  account  in  EustatJiius  (see 
Munter,   Religion  du  Kartli,  p.    40),  he   represemtid 


615 

Jah]  Baal,  whose  image  was  set  up  in  the  temple  by 
Manasseh,  Suidas,  s.  r.  Mayao-o-j^r,  be  represented  also 
Dionysns  and  Adonis.  The  identification  of  the 'law 
of  the  heathen  Semites,  with  YdJio,  or  Jehovah,  of 
the  Hebrews,  is  already  in  Tacitus  {Hist.,  v.  5), 
Plutarch  {Symp.  1,  iv.,  quant.  5,  seq.),  Julian,  &c., 
Cyril,  adv.  Jul.,  which  makes  it  necessary  to  seek  a 
Shemitic  origin  alone  for  the  name." 

Notwithstanding  the  02:»inion  which  Fiirst  thus 
expresses,  we  may  remark  that  there  is  great  difficulty 
in  finding  any  valid  Semitic  explanation  of  this  mys- 
terious word,  AA'hilst  there  is  very  little  difficulty  if  we 
refer  it  to  an  Aryan  or  a  Sanscrit  source.  In  that 
language  there  are  two  words,  Jah  and  Jaya,  which 
signify  '  the  Almighty ;  '  they  are  sometimes  Avritten 
Jaa  and  Jaga.  It  appears  under  the  latter  form  in 
the  word  Jaga-nath..  But — and  the  objection  is  a 
strong  one  —  we  do  not  find  much  evidence  of  the 
existence  of  Yedic  influence  in  ancient  Palestine. 
.  Consequently,  before  we  can  entertain  the  Sanscrit 
origin  of  the  name,  we  must  have  some  show  of 
reason  for  the  belief.  Now  there  are  two  sources 
whence  the  Aryan  influence  in  western  Asia  might 
spring,  one  on  land,  in  the  parts  where  the  Semites 
and  Aryans  touched,  the  other  where  they  became 
acquainted  with  each  other  in  voyaging,  or  through  the 
medium  of  travel  generally.  We  have  the  testimony 
of  Rawlinson  {Journal  of  Roy.  As.  Sac,  new  series, 
vol.  1,  p.  230),  that  there  are  proofs  of  a  Vedic  or  an 
Aryan  influence  on  the  early  mythology  of  Babylon  ; 
and  we  have  evidences  from  ancient  history  that  many 
philosophers  travelled  into  distant  countries  to  study 
their  products,  their  inhabitants,  and  their  religion. 
The  country  of  India  was  visited  by  some  Europeans 


616 

Jah]  ill  comparatively  very  fincieiit  times.  During  the 
reign  of  Solomon,  it  is  all  but  certain  that  the  Phceni- 
cians  were  familiar  v.'ith  the  route  to  India.  As  a 
voyage  lasted  three  years,  it  is  clear  that  much  of 
the  time  of  the  travellers  must  have  been  passed  on 
shore.  At  every  port  vast  pagodas  were  to  be  seen, 
then  as  now ;  and  we  can  readily  imagine  that  inqui- 
ries would  be  made  respecting  the  god  who  was 
adored.  Much  like  king  Ahaz  (2  Kings  xvi.  10),  it 
is  probable  that  some  wealthy  merchant,  attended  by 
his  diviner,  may  have  brought  from  India  to  Tyre  the 
pattern  of  a  new  altar,  and  the  name  of  a  new  god, 
that  of  the  supreme  one  of  India.  That  Elohim,  or 
the  popular  deity,  had  his  nomenclature  changed,  is 
certain,  from  the  introduction  of  Nebo  into  the  Assy- 
rian theology.  As  there  is  great  reason  to  believe 
that  the  name  of  this  divinity  was  Indian,  we  may 
conceive  that  Jah  was  equally  so. 

It  is  impossible  for  any  one,  at  all  familiar  with 
the  sacred  literature  of  the  Hebrews,  to  pass  by  the 
extreme  reverence  with  which  the  word  Jehovah  was 
associated.  To  such  an  extent  was  this  carried,  and 
so  careful  were  all  wdio  knew  it  not  to  divulge  it 
lightly,  that  the  true  word,  or  rather  the  pronunci- 
ation thereof,  is  lost. 

It  is  very  probable  that  the  majority  of  readers 
consider  this  veneration  for  a  particular  cognomen 
peculiar  to  the  Jews.  There  is,  however,  no  doubt 
that  a  similar  reverence  for  a  name,  peculiarly  sacred, 
has  obtained  in  Oriental  countries  from  time  im- 
memorial, and  still  exists  among  the  Hindoos  {vide 
supra,  p.  237).  Upon  this  subject,  there  is  a  very 
interesting  essay  by  W.  H.  Talbot  {Tyansactlons  of 
Royal  Socirfj)   of  Literature,    2nd    series,   vol.  viii.. 


617 

Jah]  p.  274,  svq.),  of  whicli  the  following  is  ci  condensa- 
tion. 

Tluat  the  Greeks  believed  the  hiuguage  of  the  Gods 
to  be  altogether  unlike  the  speech  of  men  is  certain, 
from  the  boldness  with  which  Homer  makes  assertions 
like  these,  "  The  gods  call  it  Xanthus,  but  men  say 
Scamander,"  and  "  Men  call  it  BciTl=iu.  bat  the  gods 
the  tomb  of  Myrinna."  This  is  illustrated  by  refe- 
rence to  an  Assyrian  inscription,  wherein  are  found 
the  words  "In  the  language  of  the  gods,  Ninev  had 
a  divine  name ;  "  this  occurs  in  the  reign  of  Ashu- 
rakhbal ;  another  inscription  of  Neriglissar  contains 
the  sentence,  "  In  thy  celestial  name,  which  is  never 
pronounced  aloud ;  "  whilst  another  tablet  of  Nebu- 
chadnezzar's has  almost  the  same  words,  viz.,  "In 
thy  divine  name,  wiiich  is  not  spoken  aloud." 

Now  Ninev  was  not  the  celestial  name,  the  real 
one  being  indicated  in  the  sentence,  "At  the  first  he 

was  called in  the  s])CGch  of  the  gods  "  (the  dash 

represents  a  Cuneiform  word,  which  is  provisionally 
rendered  Hercules).  Two  lines  after  this  sentence, 
whicli  comes  in  an  invocation  to  the  Assyrian  gods, 
the  line  concerning  Ninev  occurs,  "  Whom  men  do 
not  call  by  his  real  name  ;  "  and  another,  which  is 
thus  rendered  Ninev — "  The  king,  whom  men  call  not 
by  his  royal  name,  nor  by  his  great  title,  'Chief  of  a 
hundred  gods,'  and  mystically  he  is  the  "Meridian 
Sun."  In  an  inscription  of  Shamas  Phul,  the  king 
again  invokes  Ninev,  and  calls  him  the  Meridian 
Sun,"    and    "inspector   of  all   things;"    and   adds, 

"mystically  called ,  whose  real  name  they  do  not 

receive  {do  not  know  ?)  ;  Arubnaki  in  the  language 
of  the  gods."  This  name  Arubnaki  was  evidently 
very  holy,  and  probably  very  ancient,  but  other  gods 


618 

Jahj  Thau  Ninev  claim  it.  The  clearest  evidence  of  the 
existence  of  an  ineffable  name  amongst  the  Assyrians, 
is  the  sentence  in  the  first  mentioned  inscription, 
"Ninev,  whose  divine  name  by  which  he  is  called  in 
the  language  of  the  gods  no  one  must  lightly  pro- 
nounce in  vain."  Mr.  Talbot  then  demonstrates 
that  the  third  commandment  in  the  Jewish  decalogue 
is  to  be  taken  literally,  and  has  always  been  under- 
stood to  mean  that  "the  name"  was  never  to  be 
pronounced  lightly ;  and  he  finishes  the  essay  by  a 
reference  to  the  Egyptians,  amongst  whom  it  was  an 
injunction,  "  Speak  not  in  the  name  of  the  great  God." 
It  would  be  easy  to  multiply  passages  from  the 
Old  Testament  to  show  the  vast  importance  which 
the  Jews  assigned  to  the  name  of  the  Almighty  ;  nay, 
we  can  find  many  in  vrhich  the  Creator  Himself  is 
made  to  appear  as  if  He  thought  more  of  His  name 
than  of  anything  else.  See,  for  example,  Jerem. 
xliv.  26  :  "I  have  sworn  by  my  great  name,  that  my 
name  shall  no  more  be  named  in  the  mouth  of  any 
man  of  Judah  in  all  the  land  of  Egypt ;  "  and  again, 
Ezok.  XX.  9:  "I  wrought  for  my  name's  sake,  that 
it  should  not  be  polluted  before  the  heathen,"  &c. 
Now  this  extreme  veneration  for  the  '  great  name ' 
of  the  iVlmighty  suggests  the  consideration  that 
the  word,  whatever  it  was,  could  not  have  been 
indigenous  amongst  the  Jews,  nor  a  vernacular  one 
amongst  other  nations.  We  cannot  suppose  for  an 
instant  that  the  mystic  syllables  signified  simply 
"  He  is,"  "He  exis-s,"  "He  gives  life,"  or  denoted 
any  similar  ideas  ;  for  in  that  case  the  name  must 
necessarily  have  been  profaned  daily  in  ordinary 
language.  We  conclude,  therefore,  that  the  name 
was  either  imported  from   a  foreign   country,  or  was 


619 

Jahj  compounded  of  certain  initial  letters ;  and  thus  it 
would  never  be  necessarily  used  in  ordinary  language. 
We  may  well  illustrate  tlie  ancient  practice  by  the 
modern.  Amongst  the  devout,  there  is  at  the  present 
day  a  great  disinclination  to  use  the  v^'ords  God  and 
Jesus  Christ,  except  in  prayer  and  worship,  the 
names  being  considered  too  sacred  to  be  used  in 
general  conversation  ;  and  such  expressions  as  "  the 
Deity,"  "the  Creator,"  "the  Saviour,"  "'the  Lord," 
&c.,  are  substituted  for  them.  Even  where  it  is  requi- 
site to  use  the  very  names  in  question,  they  are  uttered 
with  bated  breath,  as  being  too  holy  to  be  uttered  in 
an  ordinary  tone.  In  other  words,  we  use  our  own 
vernacular  circumlocutions,  which  we  do  understand, 
with  far  less  reverence  than  certain  foreign  sounds, 
of  whose  signification  we  have  but  a  faint  idea  ;  so 
true  is  the  adage — Omne  ujuotum  2^ro  magmfico.  It 
is  probable  that  the  Greeks  had  equal  reverence  for 
the  divine  names  of  other  nations,  for  conquerors  were 
especially  told  by  an  oracle  not  to  obliterate  the  titles 
of  the  gods  of  the  people  whom  they  vanquished,  as 
the  names  were  of  importance  in  the  mysteries. 

If  we  now  closely  examine  ourselves,  we  shall 
readily  understand  the  discontent  which  would  be 
felt  if  our  spiritual  guides  attempted  to  persuade 
us  that  the  Omnipotent  was  known  amongst  the  hosts 
of  heaven  by  an  English  name.  A  similar  idea  has 
doubtless  pervaded  all  nations  who  had  any  concep- 
tion of  an  Almighty.  Hence  the  power  to  communi- 
cate to  man  the  appellation  by  which  He  passed 
sufficed  to  demonstrate  that  the  one  who  has  had 
direct  intercourse  with  the  King  on  high  knew  it. 
The  selection,  then,  of  some  ineffable  name  has  been 
an  exigence  in  the  foundation  of  all  new  religious. 


620 

Jah]  It  is  a   very  remarkable   fact,  however,   that  onr 

Saviour,  "  who  Avas  in  the  bosom  of  the  Father  " 
(John  i.  18),  never  laid  any  stress  u^^ou  "the  name, 
the  great  name,  Jehovah  ;  "  and  throughout  His 
ministry  spoke  of  the  Almighty  as  '''  my  Father," 
'•  the  Father,"  or  "  Tlieos."  This  leads  us  to  ponder 
more  deeply  the  ideas  conveyed  in  the  ancient 
theology  that  the  Almighty  had  a  sacred  name  by 
which  He  was  known  on  high.  It  is  clear  that 
there  is  no  necessity  for  nomenclature  in  heaven, 
unless  more  than  one  Being  exist  there.  To  assign' 
therefore,  a  name  to  the  Creator,  involves  the  idea 
that  there  are  others  besides  Him.  That  such  an 
opinion  really  prevailed  amongst  the  Jews,  and 
others,  we  recognise  by  such  expressions  as  the 
following : — 

"Who  is  like  unto  thee,  0  Lord  {Jehovah), 
amongst  the  gods?"   (Eloldin)  —  Exod.  xv.  11. 

"  Now  I  know  that  the  Lord  {Jchovali)  is  greater 
than  all  gods  "  {Elohim)  —Exod.  xviii.  11. 

"  Among  the  gods  [Elohim)  there  is  none  like 
unto  thee,  0  Lord"  {Adonal) — Ps.  Ixviii.  1. 

"  For  the  Lord  (El)  is  a  great  God  (Jehovah), 
and  a  great  King  above  all  gods  "  (Eloldm)  — 
Ps.  xcv.  3. 

"Worship  Him,  all  ye  gods"  {Elohim)  —  Ps. 
xvii.  7.  "  Our  Lord  {Jeliovah)  is  above  all  gods  " 
{Eloliim) — Ps.  cxxxv.  5. 

"  Great  is  our  God  {Eloali)  above  all  gods  " 
(Eloliim)  —  2  Chron.  ii.  5. 

"  The  Lord  (Jeliovah)  will  famish  all  the  gods  of 
the  earth  "  (Elohim)  —  Zepli.  ii.  11. 

The  same  idea  is  very  conspicuous  in  1  Kings 
xii.    19  —  "I    saw    Jehovah    sitting  on  His  throne, 


621 

Jah]  and  all  the  host  of  heaven  standing  by  Him;"  and  in 
Job  i.  G— "No\y  there  was  a  day  when  the  sons  of 
Elohim  came  to  present  themselves  before  Jehovah, 
and  Satan  came  also  amongst  them."  The  cogency 
of  onr  argument  derived  from  these  passages  may  be 
seen  from  the  fact,  that,  in  all  the  ancient  versions, 
these  texts  have  been  altered  to  obliterate  the  poly- 
theistic idea  which  they  embody.  (See  Ginsbnrg  on 
The  Enfjlish  Bible  in  its  relation  to  the  aneient  and 
other  versions.) 

These,  and  many  other  passages,  demonstrate  that 
the  idea  of  "  a  great  name  "  was  associated  with  that 
of  the  existence  of  a  court  above,  in  every  respect 
similar  to  one  on  earth  except  in  its  inconceivable 
vastness ;  and  we  are  thus  brought  again  by  another 
route  to  the  subject  of  anthropomorphism.  Let  us 
now  pause  awhile  to  contemplate  the  Grecian  concep- 
tions of  heaven,  and  those  of  the  iDhilosophic  student. 
In  the  first  there  is  a  powerful  king,  father  of  gods 
and  men,  Ju-pater,  and  associated  conjugally  with  him 
is  Ju-no  (nj  noli,  consolation?);  they  have  with  them 
the  lords  of  the  sea  and  land,  wisdom,  beauty,  love, 
light,  darkness,  war,  and  song ;  they  are  served  by 
attendant  spirits,  who  fulfil  their  behests;  they  have 
messengers  to  send  to  distant  quarters,  and  to  men ; 
nay,  the  antiiropomorphism  is  carried  so  far  that 
these  celestial  rulers  have  passions,  just  as  have  men 
and  women  upon  earth.  Change  but  "the  names  of 
'gods'  for  'angels,'  suppress  the  sexual  passions,  and 
read  Our  Father  Jah,  for  The  Father  Ju,  and  we 
then  have  the  Old  Testament  idea  of  heaven. 

Contrast  this  with  such  conceptions  as  have  been 
formed  by  thoughtful  minds.  With  them  the  Creator 
is  a  Being  who  fills   all  space,    whom   the   mind   of 


622 

Jah]  man  cannot  conceive.  Pervading  all  things,  there  is 
nothing  so  large  that  He  cannot  treat  it  as  He  Avould 
the  smallest  atom.  Present  alike  in  the  sun  and  the 
most  distant  star,  He  governs  the  universe,  and  at 
the  same  time  knows  when  a  sparrow  fails.  Under 
His  power  is  builded  up  the  most  stately  mountain, 
from  whose  sides,  clothed  with  everlasting  snow,  flow 
down  mighty  rivers,  to  irrigate  and  fertilise  plains  of 
equal  vastness ;  and  from  the  same  power  come 
animalcules  of  wondrous  beauty,  too  small  for  man 
to  see.  In  the  attempt  to  gain  a  faint  idea  of  such 
a  Being,  the  understanding  is  lost  in  immensity,  and 
gladly  turns  to  repose  upon  the  words  of  some  deep 
thinker  of  old  —  "0  Lord,  how  manifold  are  thy 
works;  in  wisdom  hast  thou  made  them  all;  the 
earth  is  full  of  thy  riches  "  (Ps.  civ.  24). 

Our  attention  is  now  arrested  by  the  consideration 
if  a  Being  such  as  the  Almighty  does  really  care 
whether  His  creatures  address  Him  in  Latin,  Greek, 
Hebrew,  or  English ;  whether  they  wear  robes  of 
pink,  scarlet,  green,  or  white ;  whether  they  burn 
lambs,  rams,  wax-candles,  or  incense.  To  such  a 
Being,  is  it  not  better  for  each  to  offer  up  a  silent 
prayer  direct,  rather  than  through  the  intervention  of 
another  man  ?  nay,  have  we  not  a  warranty  for  the 
practice  in  the  words  —  "The  hour  cometh,  and  novv^ 
is,  -when  the  true  worshippers  shall  worship  the 
Father  in  spirit  and  in  truth;  for  the  Father  seeketh 
such  to  Avorship  Him :  God  is  a  spirit,  and  they  that 
worship  Him  must  worship  Him  in  spirit  and  in 
truth  "  ?  (John  iv.  23,  24) 

In  writing  the  preceding  article,  I  have  ab- 
stained, as  far  as  possible,  from  going  over  again 
the  ground  already  trodden  by  the  Bishop   of  Natal 


G23 

Jah]  and  those  whose  opinions  he  quotes.  Although  I 
carefully  perused  Dr.  Colenso's  book  on  the  Penta- 
teuch, I  have  thought  it  unnecessary  to  use  it  in  the 
present  volume,  as  the  task  undertaken  by  me  has 
been  wholly  independent  of  any  individual  writer. 
Being,  as  I  believe  it  to  be,  an  independent  work, 
it  is  corroborative  of,  rather  than  dependent  upon, 
such  writers  as  the  Reverend  Bishop.  Moreover, 
I  am  too  profoundly  impressed  with  the  momentous 
result  which  follows  from  the  establishment  of  the 
fact,  that  the  name  of  Jehovah  only  came  to  be  known 
and  used  by  the  Hebrews  after  the  return  of  David 
from  Phcenicia,  to  treat  the  subject  lightly. 

This  result  may  be  briefly  stated  as  follows.  A 
very  large  portion  of  the  Old  Testament  is  certainly 
of  no  more  value  than  a  Hindoo,  Greek,  or  Latin 
legend  ;  in  other  words,  the  JeAvish  history,  prior  to 
the  time  of  David,  is  entirely  mythical,  and  its  laws 
and  ordinances  are  wholly  of  human  origin. 

The  consequences  which  flow  from  this  it  is 
almost  unnecessary  to  consider  at  present;  it  is 
perhaps  more  appropriate  that  we  should  leave  them 
until  we  have  laid  before  the  reader  the  whole  of  the 
evidence  on  which  we  ground  our  conclusions. 

In  announcing  such  a  result  of  my  labours,  I  am 
perfectly  conscious  that  I  shall  give  much  pain  to 
many  earnest  and  devout  minds,  and  to  many  of  my 
personal  friends  ;  I  have  indeed  done  much  violence 
to  m3'self.  But  my  aim  has  been  to  examine  impar- 
tially the  claims  of  our  modern  churchmen,  and  the 
foundation  of  those  claims.  I  had  it  very  early  incul- 
cated into  my  mind  that  it  was  the  duty  of  every 
Christian  to  be  thankful  to  any  man  who  convinces 
him    of  a    fault,    and    enables    him    to    see    himself 


624 

Jah]  as  others  see  him.  In  the  course  of  my  life  I  have 
heard  very  many  sermons  and  speeches  made  by 
missionaries,  and  have  perused  very  many  of  their 
written  reports  and  books.  In  these  we  see  con- 
spicuously a  contempt  for  the  absurd  belief  of  '  the 
heathen,'  and  sneers  at  the  theology  of  their  priests. 
But  I  have  also  heard  that  "  those  who  live  in  glass 
houses  should  not  throw  stones;"  and  I  know  that 
it  is  useless  to  defend  an  argument  unless  its 
foundations  are  certain.  To  me,  then,  it  has  seemed 
of  the  utmost  importance  to  examine  into  the  con- 
dition of  our  own  premises  ere  we  attack  those  of 
others.  As  the  whole  of  our  system  of  theology  is 
based  upon  the  Bible,  it  appears  to  be  of  fundamental 
importance  that  the  real  value  of  the  book  should 
be  ascertained.  I  am  profoundly  impressed  with 
the  belief  that  no  system  of  religion  ought  to  be 
based  upon  fable,  and  that  no  priest  is  deserving  of 
respect  who  dares  not  examine  closely  the  foundations 
of  his  teaching.  True  and  pure  Christianity  will 
survive,  even  though  the  Old  Testament  is  grouped 
with  the  Apocrypha  ;  and  it  will  not  be  altogether 
for  the  injury  of  mankind  if  greater  stress  is  laid 
upon  what  a  man  does,  rather  than  upon  the  dogmas 
which  he  holds.  There  is  u  tolerably  high  authority 
for  the  assertion  that  "  pure  religion  and  undefiled 
before  God  and  the  Father  is  this,  to  visit  the  father- 
less and  widows  in  their  affliction,  and  to  keep 
himself  unspotted  from  the  world  "  (James  i.  27). 
Such  religion  all  can  exercise,  even  though  they 
think  that  the  Old  Testament  is  not  what  it  pro- 
fesses to  be. 

Jahaz,  T'}^  (Numb.  xxi.  23,  Isa.  xv.  4),  a  town  of  Moab  = 
"  Jah  shines  "  ?  '^'^l,  ;i'a(i]i,  '  to  shine,'  '  to  be  fair,'  or 


625 

Jahaz]  'to  be  proud,'  "a  place  trodden  down"  (Fiirst) ; 
possibly  from  ^V!,  j':ici^,  'lie  is  hard/  'he  is  firm,' 
'he  commands,  or  rules.' 

Jahaziah,  ^l]^\  (Ezra  x.  15),  '' Jah  watches  over,"  of  which 
the  two  following  names  are  variants. 

Jahaziel,  ^^'''H',  or  Jahzeel  (1  Chron.  xii.  4),  "  El  watches 
over,"  or  "  El  is  firm,  or  rules." 

Jahdai,  ^;^n>  (1  Chron.  ii.  47),  ''Jah  directs,"  or  "  Jah  is 
sufficient  "  ? 

Jahdiel,  ^i^'^P'.  (1  Chron.  v.  24),  "  El  makes  glad  "  ? 

Jahdo,  i"^"^  (1  Chron.  v.  14),  "  He  unites." 

Jahleel,  ^^^[^]  (Gen.  xlvi.  14),  "He  trusts  in  El." 

Jahmai,  ''^^\  (1  Chron.  vii.  2),  "  Jah  is  hot." 

Jahzeel,  h^\^]  (Gen.  xlvi.  24),  "  El  allots." 

Jahzeuah,   '^7''?!  (1  Chron.  ix.  12),  "  Jah  brings  back." 

Jaie,  "i''"^^  (Numb,  xxxii.  41),  "  Eulightener ;  "  for  ^«',  'he 
shines,  glitters,  blooms,  sprouts,  flows,'  &c.  Jairus 
was  a  modern  form,  in  which  the  Jair  is  united  with 
"Epooi,  Eros. 

Jakeh,  >^Pl  (Prov.  XXX.  1),  "He  fears,  is  pious,  or  obe- 
dient." 

Jakbi.  ^y^  (1  Chron.  viii.  19),  "He  sets  up,"  from  Dip,  which 
has  both  the  meaning  of  'standing  erect,'  and  of 
'  raising  seed  to.' 

Jalon,  P*^^  (1  Chron.  iv.  17),  "He  is  abiding,"  "he  is 
eternal;  "  from  |"i'?  'to  abide.' 

Ja:\iix,  V^^l,  is  a  Avord  which  signifies  "The  right  hand,"  "the 
bright  side,"  "  good  fortune."  Just  as  the  right- 
hand  is  more  helpful  and  useful  than  the  left,  so  a 
son  of  the  former  would  be  a  complimentary  title, 
while  the  left,  if  it  were  ever  used,  would  be  the 
reverse.  We  may  take  Jamin  then  to  express  "  good 
luck,"  or  "  good  fortune." 

Jamlech,  V^\  (1  Chron.  iv.  34),   "He  shall  reign,"  or  "He 

R  R 


626 

Jamlech]  is  the  ruler."     We  have  Imlach  as   a    surname 

amongst  ourselves. 
Janoah,  ni3^  (2  Kings  xv.  29),  "  Rest." 
Janum,  ^'^^l  (Joshua  xv.  53),  "  Sleep  ;  "  also  '  flight  (of  sun).' 

Compare  Janus,  r\^\  jaiiah,  '  to  oppress  hy  heat.' 
Japheth,  ^?''.  (Gen.  v.  32).     It  is  extremely  cloubtfiil  whether 
this  cognomen  has  any  Shemitic  etymon. 

In   the   ensuing   volume    we   propose   to  examine 
into  the  evidences  of  Greek  influence  in  the  writings 
of  the  Old  Testament.     One  of  the  witnesses  which 
we  shall    examine   is  the   name  Japheth.     There  is 
little    doubt  that  this  word  ^^\,  japhetli,  is  substan- 
tially the  same  as  ^^\,  japct ;    and  both  are  Hebraic 
forms  of  'laTTJToj,  ja-petos,  who  in  Grecian  story  was 
one  of  the  sons  of  Uranus  and  Ge  (heaven  and  earth). 
The  Grecian  word  may  be  derived  from  the  same  root 
as  the  J  a  in  Jupiter ;    and  as  the  latter  signifies  Ju, 
'  the  father,'  so  the  former  may  signify  '  the  active  or 
flying  Ju  ; '    from  Ju  and  tietoij.ch,  whose  root  is  vrsr, 
pet,  Sanscrit  pat,  '  I  fly.' 
Japhia,  V^?!  (Josh.  X.  3),  "  He  is  bright,"  "  splendid." 
Japhlet,  t^^?!  (1  Chron.  vii.  32),  "  He  frees  "  ? 
Japho,   '1^^   (Joshua  xix.  46),    "  Beauty  "  =  >^^l  =  Joppa,  or 
"  widely  extending,"  from   i^^^,  pathah,  "  to  spread 
out ;  "    also  to   '  seduce,   persuade.'     Compare  -kbI^m, 
'to    persuade;'    also   Pithom,   Python,    'a   serpent,' 
'emblem  of  desire,'  '  self  erecting.' 
Jarah,  ^y\  (1  Chron.  ix.  42),  "He  boils  up"  =  HT^  ''to  glow, 

to  burn,  to  pour  out  abundantly." 
Jared,  ""7-  (Gen.  v.  15),  probably  a  varied  form  of  1>';^,  arad, 

'  a  sprout,  or  descendant.' 
Japeziah,   ^''^'y.l  (1   Chron.  viii.    27),    "  Jah  nourishes,"  or 

"  Jah  is  a  home  giver." 
Jareb,   2^'  (Hosea  v.  13),   "  One  fighting  an   adversary,   an 


627 

Jaeeb]  enemy ;"  a  symbol  of  the  Avarlike  Asshur.  Compare 
2n^,  rahah,  for  Egypt.  It  is  possible  tbat  it  is  an  old 
Assyrian  word;  others  take  Jareb  to  mean  'great,' 
'powerful,' wjjich  the  Syrian  word  actually  sio-nifies 
(Fiirst). 
Jariia,   VHT  ^  HT  (1   chron.  ii.    34),    "  The   moon."      The 

name  was  borne  by  an  Egyptian. 
Jarib,  nn^  (i  ciiron,    iv.    24,    xxiv.    17,    Nehem.    xi.    10), 
"  One  fighting;  "  a  variant  of  Joreb  ;  elsewhere  called 
Jachiu  (Gen.  xlvi.   10,  and  the  marginal  reading  in 
1  Chron.  iv.  24). 
JABMrTH,  n.lDT_  (Josh.  X.  3),  -  The  high  ones."     (Compare 

Yarmouth.) 
Jaroah,  nn>  (i  chron.  v.  14),  "  The  moon."     "  Born  at  the 

new  moon  "  (Fiirst). 
Jashar,  or  Jesher,  ^^l  (2   Sam.  i.   18),  "  He  is  straiglit," 

"  Ui^right." 
Jashobeam,  ^V2^l  (1  Chron.  xi.  11),  "Dwelling  with  the 
mother"?  or  "dwelling  place  of  the  mother,"  /".  e. 
Astarte ;  from  3E^>^  jashah,  and  DN*,  em,  the  V  and  N 
being  interchanged.  Furst  translates  the  name  "  the 
people  turn  home." 
Jashub,  ^^^l  (Numb.  xxvi.  34),  "  He  returns,  he  comes  back 
again,"  referring  to  the  sun,  which  returns  after  night. 
Jashubi-lehebi,  Qn^-^?:^'^  (i  Chron.  iv.  22).  There  has  been 
great  difficulty  in  finding  a  satisfactory  etymon  for  this 
name.  Fiirst  renders  it  "  returner  home  to  Lehem," 
which  seems  a  preposterous  cognomen  for  a  child. 
It  is  probable  that  it  denotes  "  He  returns  again  to 
them,"  and  has,  like  the  last  word,  reference  to  the 
sun,  which  was  supposed  by  the  ancients  to  depart 
from  the  world  at  night,  and  to  return  to  it  at  sunrise. 
Many  appellatives  have  more  distinct  reference  to  the 
sun  than  to  anything  else. 


628 

Jasiel,  '^^'''^!^'!  (1  Chron.  xi.  47),  "  El  creates  ;  "  we  see  the 
same  idea  in  the  word  Jahaziah  (Ezra  x.  15),  Avhere 
Jah  creates,  instead  of  El. 
Jathir,  1'J^'  (Joshua  xv.  48),  "  A  height  "  (Gesenius)  ; 
"extraordinary,"  '-'powerful"  (Fiirst).  Possibly  a 
contraction  of  ^^"^^^l,  jahtara,  which  signifies  "Jah 
is  powerful." 

Jathniel,  ^^'^.^\  (1  Chron.  xxvi.  2),  "  El  gives." 

Javan,  P^  (Gen.  x.  2,  Joel  iii.  6),  a  name  given  to  \X\eIon\ans, 
or  the  Johnians  ;  probably  the  same  as  Evan,  Ivan,  or 
Huan,  "the  sun  ;"  V['^,javen,  is  '  to  be  soft,  lax,  weak, 
tender,  mild.'  Kespecting  P^,  Fiirst  writes,  s.  r.  "The 
form  of  the  name  is  closely  connected  with  the  Greek 
'Ic/jv,  'lav,  'ISvrc,  &c.,  for  the  basis  of  all  seems  to  have 
been  'laovsj,  with  the  digamma  'laOovsj.  As  to  the 
meaning,  that  of  '  the  yonmi  '  has  been  adopted, 
opposed  to  the  TpuiKol,  the  old  ;  the  Greeks  them- 
selves relating  that  the  Hellenes  were  formerly  called 
TpaiKQi.  Compare  Sanscnt  juvan,  Zend,jawan,i.e. 
"juvenis."  In  our  own  view,  these  remarks  tend  to 
show  that  "  tlie  young"  is  indicative  of  "  tlie  virgin,'' 
who  is  always  painted  as  a  lovely  girl  just  budding 
into  womanhood. 

Jaziz,  ^'^,1  (1  Chron.  xxvii.  31),  "Brightness,  ornament, 
grace  ;  "  probably  the  same  as  Isis. 

Janus,  an  Etruscan  deity,  "the  Sun." 

Jacchus,  a  name  of  Bacchus  ;  miA,  acJia^,  '  to  join  ; '  '  coire'  ? 
'^'?l,  '  to  lay  snares '  ?  Fiirst  tells  us,  s.  v.  ns  that 
Jacchus  was  the  god's  primitive  name,  and  that  B 
was  added  from  some  mystic  reason. 

Ibhar,  "^^n^  ('2  Sam.  v.  16),  "  He  chooses." 

Ibleam,  W^^\  (Josh.  xvii.  11),  probably  from  ^l?l,  jahalah, 
and  °^*,  am,  "The  mother  (i.  c.  Astarte)  is  a  power- 
ful one,"  the  V  and  K  being  interchanged. 


629 

Ibneiah,  >^l^^^\  (1  Chron.  ix.  8),  "Jehovah  builds  up." 

Ibnijah,  ^l^^\  (1  Chron.  ix.  8),  a  variant  of  the  above. 

Ibzan,   i>'35:'   (Judges  xii.  8),  ''  Splendid,  beautiful  "  (Fiirst). 

IcHABOD,  in3-\H  (1  Sam.  iv.  21),  "AVhere  the  glory?"  from 
'^?|'  cJichcd,  and  ''^':?,  ai  ;  possibly  a  variant  of  Joche- 
hed,^\\ic]i^eQ.  "Fameless,"  exjDlained,  1  Sam.  iv.  21, 
by  ^^\,  '^''33.  But  this  signification  is  only  used  by 
the  narrator  aecommodatively,  and  the  proper  name 
has  probably  been  abridged  from  'in3-''2K^  ahl-chahod 
(Fiirst).  This  derivation  would  give  ''the  father, 
Jah,  is  thick,  or  shining,"  for  the  signification  of 
the  name. 

Ida,  my,  Cuneiform,  '"Age,  time,  eternity." 

Idalah,  '"'^'^7''.  (Josh.  xix.  15),  "Memorial  stone  of  El" 
(Fiirst).  This  etymon  is  very  unsatisfactory,  but  it 
is  diJScult  to  find  one  which  entirely  commends  itself 
to  us;  possibly  it  comes  from  ^y,,jeda,  or  ^"^l,  jadah ; 
and  ^i^,  alah,  or  ^t^^,  cljali,  and  signifies  "  he 
worships  or  praises  the  strong  one,  or  the  God  Jah." 
Compare  Ida  and  Idalia,  in  Phrygia  and  Cyprus. 

Idbash,  ^'^y.  (1  Chron.  iv.  3),  "  A  stout  fat  one"  (Fiirst). 

Iddo,  "IT  (Ezra  viii.  7,  v.  1,  1  Chron.  xxvii.  21),  said  to 
mean  "timely,  or  loving."  The  etymology  is  not 
satisfactory.  Possibly  it  is  contracted  from  ■in^'^n^.  or 
i^^'^^T'  adaijahu  or  jadaltiah,  and  signifies  "he  wor- 
ships Jah." 

Jeatekai,  'D^^]  (1  Chron.  vi.  21),  "He  is  firm,  or  stedfast;" 
possibly  a  variant  of  '^'^y.,  or  ~0r^\,  Jethro. 

Jeberechiah,  •'''^^9'^?-  (Isa.  viii.  2),  "Jah  blesses." 

Jebus,  D-n';  (Judg.  xix.  10),  etymology  doubtful;  probably 
from  ]'*?y,  'he  shines,  or  glitters,'  'he  is  high,  lofty, 
or  distinguished.'     Possibly  a  variant  of  Jabez. 

Jecoliah,  "^,7?:  (2  Chron.  xxvi.  3),  "Jehovah  shows  himself 
strong." 


630 

Jedaiah,  ^ly,,  also  ^^Jy.  (1   Clirou.  iv.  37),  "  Jehovah  cares, 

or  kno^ys." 
Jediael,  ^^'^'^''y  (1  Chroii.  vii.  6),  "  El  cares,  or  knows." 
Jedidah,  >^yy  (2  Kings  xxii.  1),  "  Jah  is  a  friend." 
Jedidiah  yyy  (2  Sam.  xii.  25),  "  The  friend  of  Jah." 
Jeduthan,  1-in-^"'*  (1  Chron.  ix.  16),  "  Praising,"  "  The  leader 

of  the  hand  "  ? 
Jehiah, '"'^^'T'.''  (1   Chron.  xv.  24),    "Jah  lives;"    or  a  variant 
of  '^']y,   Jcliovah.      The  name   was  home  hy  a  man 
Avho  was  one  of  the  door-keepers  of  the   ark   in  the 
time  of  David ;  and  it  occurs  in  a  chapter  in  which 
the  majority  of  cognomens  are  compounded  with  Jah. 
It  very  naturally  recalls  the  passage — "  One  shall  say, 
I  am  the  Lord's,  and  another  shall  call  himself  by 
the  name  of  Jacob,  and  another  shall  subscribe  with 
his  hand  unto  the  Lord  and  surname  himself  by  the 
name   of  Israel"    (Isa.  xliv.   5);   which    shows   that 
venerated   names   were   sometimes   adopted    by    the 
Jews. 
Jehiel,  ^^y.  (2  Chron.  xxix.  14),  "  El  lives." 
Jehoadah,  r^y'^y  (i  Chron.  viii.  36),  "Jah  is  lovely." 
Jehoaddan,  ]y)^\  (2  Kings  xiv.  2),  "  Jah  is  lovely."     "  Yeho 

is  the  provider  of  sexual  pleasure  "  (Flirst). 
Jehoahaz,    "^^^y   (2    Kings  x.  35),    "  Jehovah  attaches,   or 

helps." 
Jehoash,  ^^y  (2  Kings  xi.  21),  "Fire  of  Jah,"  or  "Jah 

is  fire." 
Jehohanan,  \iyy  (1  Chron.  xxvi.  3),  "  Jehovah  has  given." 
Jehoiachin,  Vy}y  (2  Kings  xxiv.  6),  "  Jehovah  establishes." 
Jehoiada,  y^yi^l  (2  Sam.  viii.  18),  "  Jah  is  lovely,  or  wise." 
Jehoiakim,  ^y}y  (2  Kings  xxiii.  24),  "  Jehovah  sets  up." 
Jehoiarib,  '^'''}''}y  (1  Chron.  ix.  10),  "  Jehovah  will  defend." 
Jehonadab,  "^y^y  (2  Sam.  xiii.  15),  Jehovah  gives  freely." 
Jehoram,  ^yy  (1  Kings  xxii.  50),  "  Jah  is  high." 


631 

Jehoshaphat,  t^D^'i.T  (2  Sam.  viii.  10),  "  Jeliovali  judges." 
Jehoshkba,  y^C'in^  (2  Kings  xi.  2),  "Jehovah  is  the  heaven," 

or  "  Jah  is  sevenfold." 
Jehovah,  '^l'^]  (Gen.  ii.  4).     This  word  may  be  rendered  by 

"  Yeho  is  Jah."     (See  Jah.) 
Jehozabad,  "^^r^:   (2  Kings  xii.  21),    "Jehovah    gave,"  or 

"  gift  of  Jehovah." 
Jehozadak,  P']y'^^]  (]  Chron.  vi.  14),  "Jah  is  righteous." 
Jehu,  ^-in;;  (1  Kings  xvi.  1),   a  variant   of  Jah,  or  "  Jehovah 

is  he."     It   is  deserving  of  notice  that  Jehu,  whose 

name   is    ahnost   identical    with    the    supreme    God 

amongst  the  Assyrians  and  the  Israehtes,   was  the 

one  who  abolished  the  worship  of  Baal  in  Israel. 
Jehiibbah,  narr;  (i  Chron.  vii.  34),  "Jah  is  pm-ity." 
Jehuchal,  ^?'1^^  (Jerem.  xxxvii.  3),  "Jah  is  powerful." 
Jehud,  '^^^\  (Josh.  xix.  45),  "Jah  is  majesty."     (See  Judah.) 
Jehudi,  ''y^]  (Jerem.  xxxiv.  9),  "Loved  by  Jah,"  or  simply 

"  a  Jew." 
Jekabzeel,  '''!^^*9P^  (Nehem.  xi.  25),  "El  gathers." 
Jekameam,  ^^J^P\  (1  Chron.  xxiii.  19),  "  The  Mother  gathers;  " 

Ciy  being  written  ^IN,  to  obliterate  the  idea  that  any 

Jew  could  be  called  after  Astarte. 
Jekamiah,  >^l^P]  (1  Chron.  ii.  41),  "Jah  gathers." 
Jekuthiel,  ^'^''^•Ip'  (1  Chron.  iv.  18).      Etymology  doubtful. 

"  El  is  Almightiness  "  (Fiirst). 
Jemimah,  nmp*^  (Job  xlii.  14),  "A  dove"  (Gesenius)  ;  "the 

pure  "  (Fiirst).     Possibly  "  the  pure  virgins." 
Jemuel,  ^^-1^^^  (Gen.  xlvi.  10),  "El  is  the  beginning"  ?  from 

^^^,  (tmah,   '  head,   foundation,  beginning.'     "  El  is 

splendour "    (Fiirst),    from    ^\      (Compare    Abimiel, 

Ammah.) 
Jephthah,  nriD^  (Judg.  xi.  1),  "  The  beautiful  gazelle"?  from 

^r!>  japheli,  '  beautiful,  good,  excellent,'  and  ixn,  tho, 

'  gazelle ; '  or  we  may  derive  it  from  ^^\,  japhc,  '  beauty,' 


632 

Jephthah]  and  ^\'i},  tarali,  an  old  word  whicli  signifies  'to 
dwell.'  Hence  the  Avord  might  he  "the  abode  of 
beauty,"  a  name  which  ^vould  be  applicable  to  him  if 
given  b}-  the  historian  :  or  we  may  derive  it  from  ''^!, 
japlii,  "beauty,  brightness, splendour,'  and  i^^^,  jxtthah, 
'to  persuade,  or  seduce  (whence  ttsiSm,  'I  persuade,' 
'  the  goddess  of  persuasion  : '  and  Pithom  and  Python). 
This  derivation  would  make  the  word  signify  "  His 
beauty  seduces."  It  is  possible  that  it  signifies  "Jah  is 
Phthah,"  the  latter  being  the  name  of  a  god  of  Egypt. 
This  derivation  is  the  more  probable,  as  we  find  a 
variant  of  the  word  Pethahiah  (Ezra  x.  23).  It  is 
evident  that  Fiirst  favours  the  idea,  for  he  translates 
theAvord  as  "a  breaker  through,"  from  ^0?,  i-i'-,  '  caus- 
ing to  bear,'  viz.,  Jah  is  :  if  it  be  not  already  in  itself 
an  epithet  of  the  supreme  deity,  like  the  Egyptian 
Phtah,  and  Phcenician  Pataic,  from  the  same  stem. 
If  we  adopt  this  idea,  we  find  another  evideuce  of  the 
association  between  Jah  and  Mahadeva;  for  it  is  clear 
that  "  the  breaker  through  which  causes  to  bear  "  is 
the  same  as  Baal  Peor.  When  v\-e  remember  that 
Jephthah  was  the  son  of  a  harlot,  or  strange  woman  ; 
that  he  was  also  a  mighty  man  of  valour,  and  that  he 
subsequently  sacrificed  his  daughter ;  we  can  believe 
that  he  bore  a  coarse  name,  and  had  a  faith  very 
similar  to  those  who  adored  the  Creator  under  his 
mundane  emblem. 

Jepthel-el,  '^^"'^^t'.^    (Joshua   xix.    14)    '''  El,    the    beautiful 
gazelle."     "El  is  a  begetter"  (Fiirst). 

Jerah,  n-i^^  (Gen.  x.  26),  "  The  Moon,"  from  an  old  nT=.  pn^, 
*  to  be  yellow.' 

Jerahmeel,  '^^^onT  (i  Chron.  ii.  9),  "El  is  a  pitier'^  (Furst). 

Jeremiah,  "^l^^y.  (2  Kings  xxiii.  31),  "  Jah  is  high." 

The  prophet  Jeremiah,  who  lived  during  the  last 


(533 

Jeremiah]  clays  of  the  Davidic  dynasty,  and  who  saw  the  over- 
throvv  of  Jerusalem,  is  a  character  full  of  interest  to 
the  historian.  13cing  a  priest,  he  was  familiar  with 
the  learning  which  the  office  involved,  and,  being 
literary,  he  was  able  to  commit  to  writing  whatsoever 
he  chose.  There  is  strong  reason  to  believe  from 
the  style  of  his  writing  tliat  he  penned  the  book  of 
Deuteronomy,  which  is  supposed  to  be  the  copy 
of  the  law  found  in  the  temple  in  the  time 
of  Josiah.  Yv'hether  this  supposition  be  true  or 
false,  it  is  very  remarkable  that  Jeremiah  makes 
more  familiar  use  of  the  story  of  Israel  in  Egjpt 
than  any  of  his  predecessors.  To  select  one  passage 
out  of  many,  "  Cursed  be  the  man  that  obeyeth  not 
the  words  of  this  covenant,  which  I  commanded  your 
fathers  in  the  day  that  I  brought  them  forth  out 
of  the  land  of  Egypt,  from  the  iron  furnace,  saying, 
Obey  my  voice,  and  do  them,  according  to  all  which 
I  command  you  :  so  shall  ye  be  my  people,  and 
I  will  be  your  God ;  that  I  may  perform  the  oath 
which  I  have  sworn  unto  your  fathers,  to  give  them  a 
land  flowing  with  milk  and  honey,  as  it  is  this  day" 
(Jer.  xi.  3-5).  Again,  like  the  second  Isaiah,  who 
wrote  about  the  end  of  the  Babylonish  captivity,  he 
mentions  Moses,  whose  name  throughout  the  Old 
Testament  is  almost  ignored,  except  in  the  Pentateuch, 
and  in  the  early  part  of  the  books  of  Kings,  and 
amongst  those  who  returned  from  Chaldiea  (see 
Isaiah  Ixiii.  11  ;  Jer.  xv.  1 ;  2  Kings  xxiii.  25). 

Not  only  do  we  find  in  the  writings  of  the 
prophet  a  reference  to  the  covenant  generally,  but  we 
see  also  an  allusion  to  the  Sabbath  day,  as  if  it 
had  been  of  recent  appointment,  and  one  which 
had    found    no    favour.        "  Thus    saith    the    Lord ; 


634 

Jee^emiah]  Take  heed  to  yourselves,  and  bear  no  burden  on 
the  Sabbath  day,  nor  bring-  it  in  by  the  gates  of 
Jerusalem ;  neither  carry  forth  a  burden  out  of  your 
houses  on  the  Sabbath  day,  neither  do  ye  any  work, 
but  hallow  ye  the  Sabbath  day,  as  I  commanded  your 
fathers.  But  they  obeyed  not,  neither  inclined  their 
ear,"  &c.  This  is  followed  by  other  verses,  promising 
permanence  to  the  city  and  a  continuance  of  the 
Davidic  dynasty  if  the  Sabbath  is  kept,  but  lasting 
destruction  if  the  ordinance  be  neglected  (Jer.  xvii. 
21-27).  Here  again  it  is  singular  that  the  second 
Isaiah  should  be  in  such  close  accord  with  Jeremiah, 
for  Ave  find  him  declaring,  "  Thus  saith  the  Lord  unto 
the  eunuchs  that  keep  my  Sabbaths,  and  choose  the 
things  that  please  me,  and  take  hold  of  my  covenant ; 
even  unto  them  will  I  give  in  mine  house  a  name 
better  than  of  sons  and  of  daughters ;  I  will  give 
them  an  everlasting  name,  that  shall  not  be  cut  off" 
(Isa.  Ivi.  4,  5).     (See  S-ABBATh,  infra.) 

There  is,  moreover,  a  very  remarkable  resemblance 
in  the  style  of  thought  which  permeates  the  books  of 
Deuteronomy  and  Jeremiah.  In  the  former  there 
is  a  recitation  of  the  deeds  which  God  has  done  to 
show  His  power,  a  promulgation  of  His  laws,  a 
denunciation  of  the  gods  and  j^ractices  of  the  heathen, 
a  stedfast  promise  of  prosperity  if  those  laws  are 
adhered  to,  and  a  fierce  threatening  of  wrath  if  they 
are  neglected.  There  is  precisely  the  same  in  the 
latter ;  at  one  time  there  is  an  assurance  that  the 
Lord  will  most  certainly  destroy  the  city  and  kingdom, 
on  account  of  the  atrocious  wickedness  of  Manasseh 
(ch.  XV.  1-6);  then  again  Jeremiah  assures  the  people 
thus:  "Therefore  now  amend  your  ways  and  your 
doings,  and  obey  the  voice  of  the  Lord   your  God  ; 


635 

Jeremiah]  and  the  Lord  will  repent  Him  of  tlie  evil  that  He 
hath  pronounced  against  you"  (cli.  xxvi.  13;  see  also 
vii.  3-7).  In  both  books  too  is  found  the  same  funda- 
mental idea,  that  the  Jews  are  especially  a  chosen  race, 
and  that  human  power  will   always  be  weak  before 
them,  provided  only  they  arc  obedient  to  the  priest- 
hood   who    announce    to    them    the  law    of  Jehovah. 
There  seems  to  have  been  a  total  ignorance  of  the 
maxim  enunciated  by  the  great  Frederick,  Que  le  hoii 
Bleu  est  toujours  au  cote  des  i^us  gros  hattaillons  ; 
consequently,  when   the  nation  was  overpowered  by 
numbers,   recourse  was  had  to  religious  rites,  rather 
than  to  the    ordinary    practices  of  diplomacy.      The 
decadence  of  Judtea's  power  being   attributed  to  the 
vengeance  of  the  Almighty,  it  was  natural   for  the 
people  to  consider  under  which  of  all  His  names  He 
had   been   neglected.      Under   the  title   of  Jehovah, 
God  had  been  painted  to  them  as  sending  dreadful 
plagues  upon  their  fathers  in  the  desert ;    under  His 
rule   they    had    been    subjected    to    many    ruthless 
conquerors  during  the  times  of  the  Judges;  under  it, 
too,  the   kingdom   had   been   broken   up,  Jerusalem 
plundered  by  the  Kings  of  Egypt ;    and  under  it,  too, 
Josiah  was  destroyed  by  Necho.     On  the  other  hand, 
the  gods  of  Moab,  Ammou,  Media,  Philistia,  Syria, 
Egypt,  Israel,  Assyria  and  Chaldsea  had  been  suc- 
cessful in  warfare  ;    and  the  chosen  of  the  Lord  had 
been  routed  by  the  gods  of  those  very  nations  which 
they    were    told    to    bear    an    enduring    hatred    to. 
Under  these  circumstances,  the  people  adopted  the 
plan  suggested  by  the  magician  to  Thalaba,  viz.,  "If 
Allah  does  not  save,  call  on  the  powers  that  will." 

This  adoption  of  the  gods,  the  ritual,  and  practice 
of  Judah's    most   formidable  enemies   very  naturally 


636 

Jeremiah:  exasperated  the  prophets  of  Jehovah,  for  it  was  a 
practical  proof  that  their  assertions  were  not  to 
be  trusted,  and  that  piety  was  not  an  adequate 
shield  against  powerful  armies  ;  a  dogma  the  truth 
of  which  all  history  has  demonstrated. 

Beyond  the  constant  and  almost  unvarying  denun- 
ciation of  God's  wrath  against  Jerusalem,  and  vague 
joromises  for  the  future,  there  is  very  little  to  be 
found  in  the  book  Jeremiah  except  a  declaration  of 
his  policy,  that  it  was  advisable  for  the  nation  quietly 
to  submit  to  the  Chaldfeans.  He  assures  them  that 
*'  the  nations  that  bring  their  neck  under  the  yoke  of 
the  King  of  Babylon,  and  serve  him,  those  Avill  I  let 
remain  still  in  their  own  land,  saith  the  Lord  ;  and 
they  shall  till  it,  and  dwell  therein  "  (Jerem.  xxvii.  11). 
We  seek  in  vain  throughout  Jeremiah  for  any 
prophecy,  worthy  of  the  name,  which  has  been  fulfilled, 
except  indeed  in  those  cases  where  one  has  been  written 
after  the  event.  There  are,  on  the  other  hand,  many 
which  are  notably  incorrect.  Let  us  take,  for  exam- 
ple, the  v\'eIl-kuown  verses,  "  The  days  come,  saith  the 
Lord,  that  I  will  raise  unto  David  a  righteous  Branch, 
and  a  King  shall  reigii  and  prosper,  and  shall  execute 
judgment  and  justice  in  the  earth.  In  his  days 
Judah  shall  be  saved,  and  Israel  shall  dwell  safely  ; 
and  this  is  his  name  whereby  he  shall  be  called,  The 
Lord  our  Eighteousness  "  (ch.  xxiii.  5,  6),  to  which  is 
added  (xxxiii.  17,  IS),  "For  thus  saith  the  Lord,  David 
shall  never  want  a  man  to  sit  upon  the  throne  of  the 
house  of  Israel ;  neither  shall  the  priests  the  Levites 
want  a  man  before  me  to  offer  burnt-offerings,  and 
to  kindle  meat  offerings,  and  to  do  sacrifice  continu- 
ally." Now  it  is  perfectly  clear  that  this  vaticina- 
tion has  reference   to  a  temporal   Davidic  king  who 


637 

Jeremiah]  should  restore  and  keep  up  the  old  sacrificial 
customs,  and  cannot  by  any  possibility  refer  to  a 
spiritual  king  who  abolished  sacrifices,  and  in  whose 
time  neither  Judah  nor  Israel  was  safe.  We  must 
also  add  to  this  so-called  prophecy  another,  which 
distinctly  depicts  Jeremiah's  meaning  ;  "  Then  shall 
there  enter  into  the  gates  of  this  city  kings  and 
princes  sitting  upon  the  throne  of  David,  riding  in 
chariots  and  on  horses,  they  and  their  princes,  the 
men  of  Judah,  and  the  inhabitants  of  Jerusalem,  and 
this  city  shall  remain  for  ever.  And  they  shall  come 
from  the  cities  of  Judah  .  .  .  bringing  burnt-offer- 
ings, and  sacrifices,  and  meat-offerings,  and  incense, 
and  bringing  sacrifices  of  praise  unto  the  house  of 
the  Lord"  (ch.  xvii.  25,  seq.,  and  xxii.  4). 

Whatever  may  be  our  opinion  of  Jeremiah  as  a 
prophet,  in  the  ordinary  sense  of  the  word,  we  may 
fairly  give  him  credit  for  describing  those  religious 
practices  of  the  nation  —  which  he  specially  abhors. 
Whether  these  were  indigenous  with  what  I  would 
call  the  "  aborigines  "  whom  David  conquered,  or 
whether  they  ^,vere  imported  from  neighbouring 
nations,  is  of  little  consequence  to  us,  who  are 
seeking  the  primitive  faith  which  was  held  by  the 
inhabitants  of  Canaan  generally.  By  collating  these 
accounts  with  those  which  are  given  by  Ezekiel,  we 
shall  get  a  moderately  clear  insight  into  the  early 
religion  of  the  Phoenicians.  We  take  "them  in  the 
order  in  which  they  occur. 

"Saying  to  a  stock  {XV.,  etz=-'  a  shortish  cylindrical 
tree  stump,'  or  anything  that  is  round)  Thou  art  my 
father  (^^^*  ahi),  and  to  a  stone  (P^^*  chcn),  Thou  hast 
begotten  me."  From  this  we  cannot  fail  to  see  that 
Mahadeva,  under  the  form  of  an  upright  stone  or  a 


638 

Jeremiah]  block  of  wood,  both  of  which  are  his  emblems, 
wns  worshipped  as  the  Creator  (ch.  ii.  27  ;  compare 
iii.  2,  6,  9).  Again  (ii.  34):  "Also  in  thy  skirts  is 
found  the  blood  of  the  souls  of  the  poor  innocents," 
which  we  supplement  by  —  "they  sacrificed  their  sons 
and  their  daughters  unto  devils  (^^7'^  sJiedlm  —  '  the 
powerful  ones,'  the  plural  of  Shaddai,  one  of  the 
names  of  the  Almighty),  and  shed  innocent  blood, 
even  the  blood  of  their  sons  and  of  their  daughters, 
whom  they  sacrificed  unto  the  idols  of  Canaan  ;  and 
the  land  was  polluted  with  blood"  (Ps.  cvi.  37,  38). 
Again,  "  Seest  thou  not  what  they  do  in  the  cities 
of  Judah,  and  in  the  streets  of  Jerusalem  ?  The 
children  gather  wood,  and  the  fathers  kindle  the  fire, 
and  the  women  knead  their  dough  to  make  cakes 
(^''?Jr,  cnnini,  see  Buns;  Fiirst,  s.v.  P^ ;  and  compare 
Kovvlc)  to  the  queen  of  heaven  (^^f'^'?  ^p^'p?  '>nele- 
chcth  ha-shainaiim),  and  to  pour  out  drink-ofterings 
unto  other  gods "  (ch.  vii.  18).  This  is  rendered 
more  fully  in  ch.  xliv.  15,  scq.  "  Then  all  the  men 
which  knew  that  their  wives  had  burned  incense  unto 
other  gods,  and  all  the  women  that  stood  by,  a  great 
multitude,  even  all  the  people  that  dwelt  in  the  land 
of  Egypt,  in  Pathros,  answered  Jeremiah  saying.  As 
for  the  word  that  thou  hast  spoken  unto  us  in  the 
name  of  the  Lord,  we  will  not  hearken  unto  thee. 
But  we  will  certainly  do  whatsoever  thing  goeth  out 
of  our  own  mouth,  to  burn  incense  unto  the  queen  of 
heaven,  and  to  pour  out  drink-offerings  unto  her,  as 
we  have  done,  we,  and  our  fathers,  our  kliu/s,  and  our 
2)r'uices,  in  the  cities  of  Judah,  and  in  the  streets  of 
Jerusalem  ;  for  then  had  we  plenty  of  victuals,  and 
were  well,  and  saw  no  evil.  But  since  we  left  off  to 
burn  incense  unto  the  queen  of  heaven,  and  to  pour 


639 

Jeremiah]  out  driuk-offerings  unto  her,  wo  have  wanted  all 
things,  and  have  been  consumed  by  the  sword,  and 
by  the  famine.  And  when  we  burned  incense  to  the 
queen  of  heaven,  and  poured  out  drink-offerings  unto 
her,  did  we  make  her  cakes  to  worship  her,  and  pour 
out  our  drink-offerings  unto  her  without  our  men 
(•1:''L^':x  an-isli-nu  =  our  husbands  or  male  consorts)  ?" 
This  cogent  argument  of  the  women,  Jeremiah  met 
by  one  equally  powerful,  viz.,  that  they  were  now 
afflicted  because,  in  paying  attention  to  the  lady  of 
heaven,  they  had  neglected  the  Lord.  Without 
dwelHng  upon  the  worthlessness  of  both  allegations, 
we  remark  how  completely  both  the  women  and  the 
Prophet  acknowledge  that  the  kings  of  Judah  did 
worship  the  celestial  virgin. 

Again,  we  find  that  astrology  was  cultivated 
amongst  the  Jewish  people  in  the  later  days  of  the 
monarchy,  just  as  it  had  been  amongst  the  Egyptians 
from  time  immemorial.  See,  for  example,  the  verse, 
"  And  they  [the  Chaldeans]  shall  spread  them  [the 
bones  of  the  kings,  princes,  and  priests  of  Judah] 
before  the  sun,  and  the  moon,  and  all  the  host  of 
heaven,  whom  the}-  have  loved,  and  whom  they  have 
served,  and  after  whom  they  have  walked,  and  whom 
thay  have  sought,  and  whom  they  have  worshipped," 
&c.  (ch.  viii.  2);  compare  this  with  Deut.  iv.  19, 
"And  lest  thoa  lift  up  thine  eyes  to  heaven,  and 
when  thou  seest  the  sun,  and  the  moon,  and  the 
stars,  even  all  the  host  of  heaven,  shouldest  be 
driven  to  worship  them,  and  serve  them,"  &c.  A 
conjunction  of  texts  which,  when  coupled  with  the 
absence  of  homage  to  the  hosts  of  heaven  during  the 
early  times  of  the  monarchy,  gives  us  great  reason  to 
associate   together   the   writer   of    Deuteronomy   and 


640 

Jeremiah]  Jeremiah.  That  Jeremiah  felt  strongly  about  the 
astrological  studies  of  the  heathen  is  very  evident, 
from  his  recurring  to  the  subject  in  the  tenth  chapter, 
e.  a.,  "  Be  not  dismayed  at  the  signs  of  heaven/^  for 
the  heavens  are  dismayed  at  them  "  (ch.  x.  2). 

Jeremiah  then  describes  an  idol  :  "  One  cutteth 
a  tree  out  of  the  forest  with  the  axe,  they  deck  it 
with  silver  and  gold ;  they  fasten  it  with  nails  and 
hammers,  that  it  move  not;  they  are  upright  as  the 
palm  tree,  but  speak  not  ;  ....  but  they  are  all  brut- 
ish and  foolish ;  the  stock  {TV,  etz)  is  a  doctrine  of 
vanities  "  (ch.  x.  3-8).  It  is  clear  that  these  idols 
were  nothing  more  than  the  rudest  form  of  the 
phallus,  analogous  to  IpiJ-ai,  liomai,  of  the  Greeks 
(see  Ancient  Pillar  Stones  and  Cairns,  by  T.  Inman, 
M.  D.,  pp.  36,  Liverpool,  Holden,  1867).  That  this 
adoration  of  the  sexual  emblems  was  associated  with 
the  gross  practices  current  elsev\diere,  Ave  conclude 
from  the  following  passage :  I  have  seen  thy  adulte- 
ries, and  thy  neighings,  the  lewdness  of  thy  whore- 
dom, and  thine  abominations  on  the  hills  in  the 
fields  "  (ch.  xiii.  27  ;  compare  Isa.  Ixv.  7,  and  Ezek. 
vi.  13).  From  ch.  xiv.  13,  14,  we  learn  that  there 
were  a  vast  number  of  prophets  in  Jerusalem,  just 


89  We  may  again  take  the  ojiportniiity  thus  afforded  us  to  express  our  belief  that 
astronomy  was  not  cultivated  Ijy  the  Jews  until  they  came  into  contact  with  the 
Babylonians.  Throughout  the  whole  of  their  nomenclature,  there  is  scarcely  a 
single  name  v/'hich  seems  to  demonstrate  any  knowledge  of  the  heavens,  beyond  that 
which  every  one  must  possess  from  his  own  observation.  Hence  it  has  been  found 
unnecessary  in  the  preceding  pages  to  enter  upon  the  subject  of  theology,  as 
Dupuis  has  done  in  his  celebrated  work,  lich'f/i'n  UniverseUe.  When  the  present 
inquiry  was  instituted,  the  Author  expected  that  he  would  find  Sabreanism,  or 
celestial  philosophy,  at  the  base  of  every  difficult  problem  ;  but  as  he  proceeded,  the 
absence  of  such  presumed  science  was  more  and  more  evident.  After  a  while,  a 
suspicion  arose  in  his  mind  whether  his  being  unable  to  find  maiks  of  astrology  was 
not  a  proof  that  the  deductions  which  he  had  drawn  were  wrong ;  and  it  was  long 
ere  he  could  form  the  conclusion  enunciated  above  with  any  certainty. 


G41 

Jeeemiaii]  fis  there  were  in  other  cities  ;  and  that  divination 
was  a  sort  of  profession.  It  is  clear  also  that,  in  the 
competition  for  custom,  the  seers  professed  to  see 
such  visions  as  were  most  likely  to  he  ])leasant  to 
the  popular  mind. 

Yery  shortly  afterwards  we  alight  upon  a  custom 
common    in    Jerusalem,    which     reminds     us    very 
strongly  of  the  '  wakes,'  that  are  held  hy  the  Irish 
over  their  dead.     The  analogy  is  all  the  more  curious 
when  we  rememher  the  many  traces  of  antiquity  in 
Old    Ireland,    which    tell    of    Phcenician    influence. 
The  custom  which  we  refer  to  consists  in  the  relatives, 
friends,  and  acquaintances  of  the  deceased  assembling 
around  his  corpse,  for  one  or  more  nights  after  the 
death,  and  there  celebrating  a  great  orgy,  eating  and 
drinking,  singing  and  bewailing,  recounting  the  vir- 
tues and  applauding  the  valour  of  the  one  who  lies 
before  them.     In  these  cases,  there  are  few  who  do 
not  become  the   'worse  for  liquor.'      Compare  this 
now   with   Jerem.    xvi.  6-8 :    "  Both    the   great  and 
the  small  shall  die  in  this  land;    they  shall  not  be 
buried,  neither  shall  men  lament  for  them,  nor  cut 
themselves,    nor    make    themselves   bald   for   them; 
neither    shall  they  break  bread  for  them  in  mourn- 
ing,   to   comfort  them   for   the  dead;   neither  shall 
men  give  them  the  cup  of  consolation  to  drink  for 
their  father  or  for  their  mother.     Thou  shalt  not  also 
go  into  the  house  of  feasting,  to  sit  with  them  to  eat 
and  to  drink."     In  the  nineteenth  chapter  we  alight 
upon  a  custom  which  tells   us   very  clearly   of  the 
horrible  practices  then  prevalent :  "Because  they  have 
filled  this  place  with  the  blood  of  innocents ;  they  have 
built  also  the  high  places  of  Baal  to  burn  their  sons 
with  fire  for  burnt  offerings  unto  Baal;   therefore," 

s  s 


642 

Jeremiah]  Szc,  (cli,  xix.  4-6.)  But  if  we  tire  horrified 
fit  tliis  custom,  still  more  so  are  we  at  the  puiiisli- 
ment  wliicli  the  Prophet  threatens  in  retribution. 
"I  will  cause  them  to  eat  the  flesh  of  their  sous  and 
the  flesh  of  their  daughters,  and  they  shall  eat  everj^ 
one  the  flesh  of  his  friend  "  (ch.  xix.  9).  In  other 
words,  the  Prophet  says  —  '  Because  you  have  mur- 
dered your  children  from  religious  motives,  you  shall 
be  compelled  to  kill  more  of  them,  and  to  eat  them 
too  ! '  It  is  difiicult  to  understand  to  which  of  the 
two  this  matter  would  be  most  penal,  the  one  who 
was  killed  and  eaten,  or  the  one  who,  killing  that  he 
might  eat,  got  enough  to  keep  him  alive  (compare  ch, 
xxxii.  84-40). 

From  the  thirteenth  verse  of  the  same  chapter  Ave 
find  that  the  roofs  of  houses  were  a  common  place 
from  which  incense  might  be  ofiered  to  the  host  of 
heaven,  and  drink-offerings  poured ;  hence  we  learn 
that  religious  worship  was  domestic  as  well  as  public, 
and  we  conclude  that  there  were  family  prayers  then 
as  now,  though  differently  conducted. 

There  is  in  the  twenty-sixth  chapter  a  remarkable 
illustration  of  the  absence  of,  or  else  an  utter  contempt 
for,  "Extradition  Treaties;"  since  we  find  that  the 
Jewish  king  sends  a  body  of  men  into  the  dominion 
of  the  King  of  Egypt,  simply  to  fetch  a  Hebrew 
prophet  who  has  sought  refuge  on  the  banks  of  the 
Nile.  It  is  clear  from  this  that  there  was  no  great 
respect  for  frontiers  in  those  days. 

We  pass  by  the  episode  to  Avhich  we  have  before 
referred,  wherein  Jeremiah  and  the  Hebrew  women  in 
Egypt  diff"er  in  their  respective  estimates  of  the  value 
of  the  offeiings  to  the  Queen  of  heaven,  and  go  for- 
wards to  ch.  xlviii.   37,  in   which   we  have  curious 


643 

JEEEMi.m]  particulars  about  certain  ceremonies  of  mourning, 
e.  g.,  "  For  ever}'  head  shall  be  bald,  and  every  beard 
clipped  ;  upon  all  the  hands  shall  be  cuttings,  and 
upon  the  loins  sackcloth;"  an  extremely  inconvenient 
method  of  showing  one's  grief.  No  sooner  have 
we  written  the  words,  than  the  recollection  starts 
upon  the  mind  that  there  was  a  law  which  prohibited 
the  adoption  of  this  custom  of  Moab  amongst  the 
Israelites,  viz.,  "Ye  shall  not  make  any  cuttings  in 
your  flesh  for  the  dead"  (Lev.  xix.  28) ;  and  again, 
Lev.  xxi.  5,  says,  "  They  shall  not  make  baldness 
upon  their  head,  neither  shall  they  shave  off  the 
corner  of  their  beard,  nor  make  any  cuttings  in  their 
flesh."  When  a  custom  and  a  law  are  thus  stated, 
the  philosopher  believes  that  the  law  was  intended 
to  abrogate  the  custom,  or  to  prevent  its  adoption. 
In  either  case,  we  must  conclude  that  the  prohibition 
in  Leviticus  was  made  subsequently  to  the  time  when 
the  Jews  knew  that  the  practices  in  question  existed 
amongst  the  Moabites,  and  this  we  infer  was  sub- 
sequent to  the  time  of  David  and  Solomon. 

After  this  we  find  no  more  references  to  local 
customs,  which  are  Avorthy  our  consideration ;  but  we 
see  that  the  pen  of  Jeremiah,  like  that  of  Isaiah,  has 
been  taken  up  by  a  supplemental  writer,  Avho  lived 
in  a  period  subsequent  to  that  of  the  Jeremiah  who 
went  to  Egypt,  very  probably  after  the  destruction  of 
Babylon.  I  must,  however,  call  the  attention  of  the 
reader  to  the  forty-ninth  chapter  in  the  boolv,  in 
wdiich  Jeremiah  speaks  of  the  prospective  destruction 
of  Edom  ;  and  I  would  then  direct  his  eye  to  the 
twenty-fifth  chapter  of  2  Chronicles,  wherein  we  find 
that  Amaziah  destroyed  the  Edomites ;  and  lastly,  I 
would  invite  him  to  peruse  the  first  chapter  of  Amos, 


6U 

Jeremiah]  wherein  the  Edomites  fire  rei^resented  as  pur- 
chasing the  cai)tives  of  Jerusalem  for  slaves.  As  a 
nation  cannot  be  destroyed  and  again  resuscitated 
in  the  course  of  a  few  years,  we  must  oppose  the 
testimony  of  the  writer  of  Chronicles  to  that  of  Jere- 
miah and  Amos,  and  as  both  are  partially  supported 
hy  Joel,  we  conclude  that  the  book  of  ''Chronicles  " 
cannot  be  depended  upon  as  being  historically  true. 
(See  Joel.) 

Now  throughout  the  book  of  Jeremiah,  we  find 
that  every  evil  which  happens  to  Judah  is  caused 
by  her  iniquities  ;  these  she  has  adopted  from  her 
neighbours ;  and  yet  they  are  the  whips  which  scourge 
her.  This  leads  us  to  consider  the  question,  "Is  it 
better  to  regard  tribulation  as  the  consequence  of 
national  guilt,  or  as  the  result  of  violating  certain  laws 
of  nature  ?  Is  it  better  to  adopt  the  judgment  of 
Jeremiah,  or  that  of  the  Saviour,  given  thus;  'There 
were  present  at  that  season  some  that  told  him  of  the 
Galiloeans,  whose  blood  Pilate  had  mingled  with  their 
sacrifices.  And  Jesus  answering  said  unto  them, 
Suppose  ye  that  these  Galileans  were  sinners  above 
all  the  Galiheans,  because  they  suffered  such  things  ? 
I  tell  you.  Nay,'  &c.  (Luke  xiii.  1-S)  "  There  are 
few  thoughtful  minds  that  cannot  readily  reply  to  the 
question  thus  propounded. 

Jeeemoth,  r^\}yi\  (i  chron.  vii.  8),  "  The  high  ones,"  or 
"  fearing  Miith."     (See  Jeeimoth.) 

Jeribai,  '^'y,  (1  Chron.  xi.  46),  "  Jah  is  a  leader  in  combat," 
the  n  being  elided. 

Jeeicho,  inn^^  (Numb.  xxii.  1),  This  Avord  is  spelled  i''^^, 
(Josh.  ii.  1),  and  nhn^^  (1  Kii^g.g  ^^.|^  g^^^  -p^,^^_^ 
there  being  three  different  forms  of  etymology,  we 
infer  that  there  is  something  which  the  Scribes  have 


646 

Jekicho]  attempted  to  conceal.     Now  avc  have  already  found 
that  ■1'^^,  yalio  or  yaliu,  was  one  of  the  ancient  names 
of  the  Almighty  amongst  the   Canaanites,  and  was 
reproduced  amongst  the  Hebrews  as  i^^,  jaJt,  or  ^y^], 
Jehovah.     We   have   also  found  that  the  redactors  of 
the  Old  Testament   in  Hebrew  adopted  a  variety  of 
plans  whereby  to   obliterate   the   existence   of  their 
own  sacred  name  amongst  the  heathen  around  them. 
"We    can    readily    understand    their    motive,    for   the 
occurrence    of    the    title    ^^\   in    a    Canaauite    town 
would  contradict  the  assertion  that  the  sacred  name 
was  first  communicated  to  Moses  by  God  himself; 
consequently,   we  conclude   that   \n\    T\n\  and  in  all 
represent   •in'-.       The   first   element   of  the   word   is 
probably    ^"^l',    yarc,    or    '^^'^'.,    irah,    which    signifies 
"  fearing,  or  reverencing."     The  whole  name  there- 
fore may  be  read  as  "  reverencing  Yaho,  or  Jah,  or 
Jehovah."      This  interpretation  makes  the  name   of 
the   town   accord    with   the   most    common   plan   of 
nomenclature;  and  we  must  add  that  it  is  a  more 
probable    one    than    that    previously    adopted,   viz., 
"  fragrant   with  spices,"   or    "  a  fragrant  place,"  for 
"  spices "  are  not  indigenous    in    Palestine,   nor  are 
any  towns  fragrant.     We  shall  see  in  the  next  word 
that  ^^,  el,  is  used  instead  of  n%  jah,  whilst  in  the 
ne  which  follows  that  we  have  the  very  name  which 
we   believe   to    have  been   borne   by   the   town   first 
conquered     by    the    Jews    on    their    entrance    into 
Palestine. 

Jeriel,  ^i^'l]  (1  Chron.  vii.  2),  "Fearing  El;"  «T.  and  ^^, 
or  "  He  reverences  El." 

Jeeijah,    -inn;,  or  nn^  (1  Chron.  xxvi.  31),  "Fearing  Jah," 
or  "  He  reverences  Jah."     (See  Jemcho.) 

Jekimoth,    nion^    (i  Chron.  vii.  7),    probably  u  variant   of 


646 

Jepjmoth]  Jeremoth,  "  Fearing  Mutli,  or  Mot,"  (See  p. 
560,  note). 

Jeeioth,  ri'^i^'l'  (1  Cliron.  ii.  18),  "Curtains"  (Gesenius)  ? 
'  shyness,  timidity  '  (Fiirst)  ;  probably  altered  from 
the  preceding  word,  the  y  being  used  in  place  of  ID. 
We  recognise  thus,  in  four  consecutive  cognomens, 
four  different  sacred  names,  Yaho,  El,  Jah,  and 
Moth,  and  the  Avorship  of  as  many  forms  of  God. 

Jeeoboam,  ^py^  (1  Kings  xi.  26),  "  The  mighty  mother," 
from  ^y^,  yareh,  and  2>^5,  cm,  the  n  being  used,  as  it 
frequently  is,  instead  of  y.  We  are  assisted  some- 
times, in  our  search  after  an  etymon,  by  considering  a 
few  coltateral  circumstances.  Thus,  for  example,  Ave 
find  that  Jeroboam  is  a  native  of  Epeath,  v/hich 
tells  of  the  worship  of  the  heifer  ;  and  that  he  was 
addicted  to  the  worship  of  the  calves  we  know,  inas- 
much as  he  established  it  in  Israel.  His  mother's 
name,  again,  is  Zeruah,  which  signifies  "  she  drops 
forth,"  or  "  full-breasted."  When  we  find  the  female 
element  to  be  so  marked  in  the  names  which  are 
associated  with  Jeroboam,  we  conclude  that  tlie  expla- 
nation of  his  name,  as  given  above,  is  the  correct  one. 

Jeeoham,  ^^y  (1  Sam.  i.  1),  "  A  beloved,  or  favoured  one  " 
(Furst). 

Jeeubbesheth,  ^'^'^■y.  (2  Sam.  xi.  21)  ;  also  Jeeubbaal, 
'''^^y  (Judges  vi.  32),  "  Baal  is  mighty,"  or  "  Jerab 
is  Baal,  or  shame." ^° 


80  It  is  desirable  to  notice  hore  the  connecticu  of  tlie  names  JcnihhaaJ,  Jevuhhe- 
sJieth,  aucl  Gideon.  The  hxst  represents  the  union  of  Gad,  the  Phosniciau  Venus, 
and  On,  the  masculine  deity.  If  we  take  Jareb  to  mean  '  mighty,'  or  equivalent  to 
Asshur,  the  iirst  name  -will  signify  "Baal  is  mighty,"  or  "  Baal  is  the  Phallus."  A 
later  writer,  who  has  found  this  last  cognomen  under  his  pen,  has,  according  to  the 
modern  custom,  been  disgusted  that  the  name  of  Baal  should  be  held  oy  so  worthy  an 
Hebrew  warrior  as  the  coutiueror  of  the  Midiauites,  and  has  changed  the  obnoxious 
word  for  besheth,  which  signifies  '  shame.'  We  have  other  specimens  of  this  kind  of 
alteration  in  lahhosheth  and  IVlephiios/je£/( ,  names  given  by  the  writer  in  Samnel  for 


647 

Jeeuel,  '?^^•n^  (2  Chron.  xx.  IG),  "God  founded/"  probably  a 
variant  of  Jemel. 

Jerusalem,  D'^L-'n^  (Josli.  x.  1),  "The  abode  of  peace.""' 
from  -ns  'u'li,  and  i^?^*,  sldctDi,  'place  of  prosperity.' 
We  postpone  tlie  consideration  of  this  city  and  its 
people  until  our  next  volume. 

Jeeusha,  ^'^''•I"'';,  or  ^^-l"!^  (2  Kings  xv.  33),  "  Possession,  i.  e. 
of  Jah,'  (Fiirst). 

Jes,  I  H  S.  Pliggins,  in  his  Anacaljjpsifi,  to  which  I  have 
already  referred,  and  in  his  Celtic  Druids,  gives  the 
following  account  of  this  Avell-known  cipher.  "  But 
the  most  curious  of  all  the  monograms  of  Christ,  is 
that  inadvertently  adopted  by  the  Protestants  from 
the  Piomish  monks  of  the  dark  ages.  It  is  of  no  great 
consequence,  but  it  is  rather  curious.  *PH,  j^re,  or 
2'>hre,  is  a  word  which  Martianus  Capella,  in  his  hymn 
to  the  Sun,  tells  us  was  expressed  in  three  letters, 
making  up  the  number  608. 

"  Salve  vera  Deiim  facies,  vultusque  paternre 
Octo  et  sexcentis  muncris,  cui  litera  triiia 
Couformet  sacrum  nomeu,  cosuomeu,  ot  Oraeu."^- 


Eslibaal  and  Meribbaal,  tlie  sou  aud  grandson  of  Saul ;  aud  Eliada  for  Beliada,  a 
son  of  Da^ad.  We  recognise  in  tlie  words,  I  tbiulc, — 1.  A  heathen  or  Phoenician 
name;  2.  A  uarr.'.tive  made  to  account  for  its  being  possessed  by  an  Israelite; 
3.  That  a  later  wi'iter,  who  has  transmitted  the  story,  has  thought  it  belter  to  mutilate 
the  name,  than  to  perpetuate  one  which  his  association  with  Assyria  or  Babylon 
has  told  him  might  signify  "  the  mighty  Bel,"  or  "  Bual  is  the  masculine  member." 

^1  There  are  very  many  words  in  Greek  compounded  with  "pos,  sacred,  of 
which  'lepouo-a-yrj/ji,  or  Jerusalem,  was  one;  all  contain  the  idea  of  being  possessed  by, 
or  being  the  abode  of,  the  Deity.  Salora  signifies  '  peace,'  and  to"  the  sacred  city 
peace  was  alw.ays  promised.  The  expression,  "  abundance  of  peace  so  long  as  the 
moon  endureth  "  (Psalm  Ixxii.  7),  is  an  evidence  of  the  belief  that  peace  was  a  gieat 
earthly  blessing.  The  name  in  the  Cuneiform  is  read  as  Ursalimma,  'the  perfect 
city '  ? 

92  The  whole  passage  from  which  this  is  quoted,  is  given  in  Anacahjpsis,  pp. 
191,  192,  and  is  thus  translated  :  "  Latium  calls  thee  Sol,  because  thou  alone  art  in 
honour,  after  the  Father,  the  centre  of  light ;  .and  they  affirm  that  thy  sacred  head 
bears  a  golden  brightness  in  twelve  rays,  because  thou  formest  that  number  of 
months  and  that  number  of  hours.     They  s.ay  that  thou  guidest  four  vdupau  steeds, 


648 

JesI 


608 

"  But  tli8  Coptic  numerals  not  corresponding  with 
those  of  the  Greeks,  they  formed  the  word  Y  H  S,  as 
an  enigmatical  name  for  the  sun,  or  Bacchus,  from 
their  numerals, 

T  =  400 

H  =       8 

S  =  200 

608 

because  thou  alone  rnlest  the  chariot  of  the  elements.  For  dispelliDg  the  darlmessi 
thou  revealest  the,  sliiuiug  heavens.  Ilc-nce  they  esteem  thee  Phffihus,  the  discoverer 
of  the  secrets  of  the  future ;  or  liecause  tliou  preventest  nocturnal  crimes.  Egj^pt 
worships  thee  as  Isfsau  Serapis.  and  Memphis  as  Osiris.  Thou  art  worshipped  by 
different  rites,  as  Mithra,  Dis,  and  the  cruel  Typhon.  Thou  art  also  the  beautiful 
Atys,  and  the  fostering  sou  of  the  bent  plough.  Thou  art  the  Ammou  of  arid 
Libya,  and  the  Adonis  of  Byblos.  Thus,  under  a  varied  appellation,  the  whole 
world  worships  thee.  Hail,  thou  true  image  of  the  Gods,  and  of  thy  Father's  face. 
Thou  loliose  sacred  name,  surname,  and  omen,  three  letters,  make  to  agree  with  the 
number  COS.  Grant  us,  O  Father,  to  reach  the  ethciial  intercourse  of  mind,  and 
to  know  the  starry  heaven  under  this  sacred  name.  May  the  great  and  universally 
adorable  Father  increase  these  his  favours."  (JMartianus,  CajKlla  de  NujJtiis 
rhilologice,  lib.  ii.,  p.  32). 

I  have  already  remarked  how  Christ  has  been  identified  with  the  sacred  fish 
under  his  name  ''■x^v';,  and  thus  made  to  represent  a  sort  of  modern  Dagou ;  and 
whilst  this  sheet  was  going  through  the  jDress,  I  found,  in  a  very  interesting  work, 
entitled  To2vers  and  Temj^les  of  Ancient  Ireland,  by  Marcus  Keaue  (Hodges,  Smith 
&  Co.,  Dublin,  1867),  p.  126,  a  copy  of  a  small  piece  of  sculpture,  from  an  ancient 
Irish  cross  at  Kells,  in  county  Meath,  wherein  seven  figures  are  all  bent  in  devotion 
before  a  long  narrow  upright  fish,  with  a  forked  tail;  thus  evidently  representing 
the  Yoni.  On  the  same  page  is  also  depicted  a  mermaid,  who  holds  in  her  hand 
a  book,  and  who  is  marked  at  the  lower  part  of  the  abdomen  with  a  ring.  This, 
which  IS  copied  from  a  sculpture  in  the  cathedral  of  Clontarf,  county  Galway,  is 
almost  au  exact  representatiou  of  Dagon,  except  in  sex  ;  or  of  such  figures  as  are 
to  be  seen  in  Fig.  19,  p.  11'2,  aud  Fig.  96,  p.  .029. 

Christ  has  also  been  identified  by  St.  John  with  the  Greek  Adyo?,  under  the  form 
of  <1.«5.  I-Ie  resembles  the  Egyptian  Horus,  the  Etruscan  Janus,  and  the  Latin  Sol ; 
in  the  first  verse  of  the  Gospel  by  that  Evangelist,  we  find  them  described  as 
eijuivaleut  to  croc^ta,  "the  Eu  Soph,  the  endless,  the  boundless,"  of  the  Kabbalah. 


649 

Jes]  "This    is    the    real    origin    of   our    I H  S,   Jcsns 

Homiitiuii  Salvator,  mistaken  by  the  Priests  of  Ftome, 

and  copied  by  ours."     This  monogram  j     j      i  is  of 

the  same  kind ;  it  is  X  H ;  and  X  =  600 ;  H  -  8, 
[CcUic  Dniids,  p.  128 :  London,  1827.  Compare 
also  Anacalypsis,  pp.  191,  192.) 

For  the  benefit  of  those  who  are  not  familiar 
with  such  matters,  I  may  mention  that  amongst 
the  Assyrians,  Babylonians,  PhoBnicians,  Greeks, 
Egyptians,  Jews  and  others,  letters  were  used  as 
figures,  in  addition  to  their  ordinary  purpose.  The 
coincidence  Avas  occasionally  used  to  determine  difii- 
cult  questions,  just  as  certain  occurrences  in  the 
world  are  reduced  to  figures  by  those  who  compile 
lottery  books  for  the  people  in  Ptome  who  desire  to 
find  "lucky"  numbers.     For  example,  we  find  in  one 

The  ITHJ,  naliiiu,  of  tlie  Clialdee,  whose  origiu  wtis  in:,  nahar,  "tlie  shining  one;" 
and  min,  tomh,  brother  of  nin,  tor,  'au  ox,'  or  iumus,  'the  Lull; '  aud  rrpn,  tushiu, 
which ^siguiiies  alike  '■  wisdoiu,  aid,  counsel,"  and  also  "to  rnahe  erect." 

As  the  Evaugelist,  and  all  the  other  early  Christian  writers,  desired  to  show 
that  in  Him  dwelleth  "all  the  fullness  of  the  Godhead  bodily"  (Colos.  ii.  9), 
we  cannot  be  surprised  that  laier  writers  endeavoured  to  sliow  that  He  was  the 
embodiment  of  every  deity,  which  had  ever  been  called  God  or  Lord.  He  was 
not  Dagon,  but  if  that  being  hud  any  power,  it  was  only  by  Him  that  it  came; 
and  He  therefore  had  a  right  to  assume  the  style  and  title  and  attributes  of  any 
power  which  He  overcame,  just  as  a  warrior  is  entitled  to  bear  the  arms  and  armour 
of  the  vanquished,  and  to  sit  on  his  throne.  This  idea  is  prominently  put  forward 
by  3t.  Paul,  in  the  words,  "having  spoiled  priucipalities  and  powers,  he  made  a 
show  of  them  openly,  triumphing  over  them  in  it  (or  himself)  "  (Colos.  ii.  1.5). 

The  mingling  of  Cliristiau  doctrine  with  Pagan  practice,  which  arose  from  this 
idea,  has  come  down  from  the  time  of  St.  Paul  to  our  own  days.  When  writing  to 
the  Galatiaus,  he  says,  "  But  now  after  that  ye  have  Imowu  God,  or  rather  are 
Iniown  of  God,  how  turn  ye  again  to  the  weak  and  beggarly  elements,  whereuuto  ye 
desire  again  to  be  in  bondage?  Ye  obsoivo  days,  and  mouths,  and  times,  and  yeai-s. 
I  am  afraid  of  you,  lest  I  have  bestowed  upon  you  labour  iu  vaiu  "  (G.al.  iv.  9-11). 

If  the  Apostle  were  writing  to  Christian  Europe  now,  his  worc's  would  be  far 
more  weighty,  for  our  Churches  teem  with  symbols  drawn  from  the  heathen  temples; 
our  priests  are  robed  with  vestments  resembling  those  which  covered  pagau  hierarchs ; 
our  worship  is  swelled  out  with  litanies  based  upon  those  uttered  to  Baal ;  we 
reiterate  our  prayers,  that  we  may  be  heard  by  our  much  bpeakiug;  we  observe  days. 


650 

Jes]  of  tlie  Cuueatic  inscriptions,  that  tlie  Idug  determines 
to  bnilcl  a  certain  structure,  so  that  the  measurement 
in  cubits  of  its  side  shall  coincide  with  the  number 
of  his  name.  This  coincidence  was  "played  upon" 
in  every  possible  form  by  Hebrew  writers,  and  pro- 
bably by  those  of  other  nations.  Amongst  the  former, 
the  art  of  interpreting  "names"  by  "numbers," 
and  "numbers"  by  "names,"  received  the  name 
KnLJnj,  which  is  a  form  of  the  Greek  ypa[j.fjiaTeia. 
(See  Ginsburg,  The  Kahhalah,  p.  181,  London : 
Longmans,  1865 ;  and  Coheleth,  p.  31 ;  1861.) 

The  illustration  of  this  subject,  however,  which 
is  most  familiar  to  the  English  reader,  is  the  very 
remarkable  text,  "  Here  is  wisdom.  Let  him  that  hath 
understanding  count  the  number  of  the  beast;  for 
it  is  the  number  of  a  man;    and  his  number  is  six 

and  months,  and  years  as  rigorously  as  the  Greeks  and  Eomaus ;  aud  dedicate  to 
saints,  mamifactured  for  the  purpose,  the  identical  days  which  onr  idolatrous  fore- 
fathers regarded  with  veneration.  We  have  promoted  the  Virgin  Mary  to  the  place 
iu  heaven  from  which  Ishtar  was  deposed,  and  with  the  "  mild  sway  of  the  gentle 
Jesus,"  there  has  been  inaugurated  a  hloody-miudedness  on  earth,  which  has  culmi- 
nated in  human  sacrifice ;  for  what  were  the  fires  of  Smithfield  and  the  Autos  daft 
of  Spain,  hut  oflerings  of  human  beings,  made  by  fire,  as  an  acceptable  proof  to 
the  Deity  of  hierarchical  orthodoxy,  aud  as  a  gift  to  induce  him  to  turn  away  that 
fierce  wrath  which  might  come  upon  them,  unless  they  exterminated  heretics? 
He  who  piayed  for  his  murderers  has  been  represented  by  brutal  fanatics,  who 
showed  their  zeal  by  roasting  iu  His  name  the  descendants  of  those  v.'hom  their 
Master  had  pardoned  on  the  ground  of  ignorance.  V.'ho  can  read  without  horror 
that  a  Christian  "  Bishop,  Hinderbach,  had  the  whole  Jewish  community  at  Trent 
burned  (1470),  iu  consequence  of  a  base  calumny  that  they  had  killed  for  their 
Passover  a  Christian  boy  named  Simon."  Certainly,  if  we  had  to  select  into  which 
of  two  communities  we  would  cast  our  lot,  as  being  the  most  approximate  to  the 
mind  of  Christ,  we  should  prefer  the  rcviled,  despised,  rejected,  aud  persecuted 
faith  of  ^the  modern  devout  Jew,  to  the  intolerant,  fanatical,  aud  murderous  faith 
of  the  Eomish  Christian,  as  represented  by  its  fierce  priests  of  Moloch,  who  show 
their  affinity  mLh  Satan  by  their  aptitude  in  the  use  of  demoniacal  flames.  We 
have  imported  greater  ferocity  into  our  scheme  of  the  lower  world  than  the  most 
heathen  nation  of  antiquity;  aud  have  exceeded  all  the  fancies  of  the  Hindoo, 
Etruscau,  Greek,  and  Eomau,  iu  the  Chribtiuu  Hell.  Oh  for  some  modern  Apostle, 
to  denounce  us  as  we  deserve  !  yet,  perchance,  if  one  came,  be  would  gain  no  more 
attention  that  his  Master  did,  wheu  He  preached  to  the  priests  of  Jerusalem. 


651 

Jes]  liuiuliecl  three  score  and  six  "  (Rev.  xiii.  18).  The 
coiichision  dra^Yn  from  this  verse  is,  that  the  Apostle 
had  in  his  mind's  eye — but  whether  prophetic  or 
otherwise  none  can  know  —  some  individual  whom 
he  characterised  as  a  beast,  and,  knowing  his  name, 
the  number  thereof  could  well  be  given,  without 
libelling  the  man.  To  moderns,  however,  who  know 
nothing  of  what  was  going  on  in  St.  John's  thoughts, 
this  number  G66  has  been  the  source  of  the  wildest 
absurdities.  Some  have  attempted  to  prove  that  a 
great  vvarrior's  name  contained  the  number ;  some 
that  it  marked  out  an  heresiarch ;  and,  strangest  of 
all  attempts,  some  in  our  own  times  have  endeavoured 
to  prove  themselves  to  be  designated  by  the  myste- 
rious number.  There  is  indeed  one  individual,  who 
has  endeavoured  to  make  out  that  my  cognomen,  like 
his  own,  brought  me  into  the  category  of  those,  the 
letters  of  whose  name,  when  taken  as  Greek  figures, 
amounted  to  666 ;  but  as  I  had  no  wish  to  be  recog 
nised  as  "a  beast,"  I  opposed  the  impeachment. 

Jesaiah,  ■1'"'*?':  (1  Chron.  iii.  21),  "  Jah  the  Saviour;"  a 
variant  of  Isaiah. 

Jeshaiah,  '^IV'^']  (1  Chron.  iii.  21),  "Jah  is  Salvation;" 
variant  of  Isaiah. 

Jeshanah,  i^^^':  (2  Chron.  xiii.  19),  "She  shines;"  from 
1^',  jashan,  with  n,  li,  the  feminine  suflix,  having 
reference  to  Astarte,  or  Ishtar. 

Jeshaeelah,  '"'^'>'1^1  (1  Chron.  xxiv.  13),  ".Jlight  before 
God  "  (Gesenius) ;  "  Belonging  to  Jesharel,  or  Israel  " 
(Fiirst).  Probably  a  variant  of  '?\>'"'!'p^.*  =  'El  governs.' 
(See  Israel.) 

Jeshebeab,  ^^Wl  (1  Chron.  xxiv.  13),  "The  father  is 
enthroned." 

Jesher,  '^f'!.  (1  Chron.  ii.  18),  "  He  is  upright." 


652 

Jeshishai,  ''P"^'7  (1  Cliron.  v.  14),  "He  is  very  ancient." 
Jeshohaiah,    n^niL"^     (i    Cliron.    iv.    36),     "Jehovah    casts 

clown." 
Jeshua,  V^^'l  (1  Chron.  xxiv.  11),  "  The  Saviour." 
Jeshurun,  I'li'^'^^  (Dent,  xxxii.  15),  "  The  good  httle  people  " 

(Fiirst). 
Jesimiel,  ^'^f?''^';  (1  Chron.  iv.  36),  "El  creates." 
Jesse,  V.,  or  '^'''i^?  (Ruth  iv.  17,  1  Chron  ii,  13),  "The 
upright  one,"  or  "  my  being,  stay,  support,"  possibly 
"  Jah  is  existence,"  from  ^".'!,  esli,  '^l,  jah,  the  n  being 
elided.  I  feel  much  diffidence  in  proposing  "^l,  with 
elision  of  either  letter  as  part  of  an  etymon  :  1, 
because  the  whole  word  jah  is  very  common  in  post- 
Davidic  words,  and  in  them  is  but  rarely  shortened ; 
2,  because  the  word  jah  seems  not  to  have  been 
known  or  used  by  the  Jews  prior  to  David's  reign. 
We  can  understand  why  the  word  jali  should  be 
obliterated  from  heathen  names,  but  it  is  not  easy 
to  understand  why  it  should  be  expunged  from  the 
Hebrew  cognomens. 
Jethee,    "i^X    (Exod.    iv.    18),     "He    abounds,    excels,     is 

superior." 
Jethro,    '■'■'n^    (Exod.    iv.    18),     "He    abounds,    excels,    is 
superior,"   or   "he  is  prominent;"  a  variant  of  the 
preceding. 
Jetheth,  riD?  (Numb.  xxxv.  40),  "  The  abounding  ones,"  or 
"the   always   ready  ones;"  or   it  may  be  the  plural 
from  i^n^,  =  n-1^s'^  =  'the  self-existent  ones.' 
Jethlah,  n^n:  (Josh.  xix.  42),  "  The  high  one." 
Jetur,  "'•^'^)  (Gen.  xxv.  15),  "  Protector,  or  circle"  (Fiirst). 
Jeuel,    Jeiel,    Jehiel,   ^^f^^^''   and   ^^^V]    (1   Chron.   ix.    6), 
probably   "Jah  is   El;"  -V  =  in''  =  '  Yho,    or  Jah;' 
thus  the  word  is  similar  to  Joel.     It  is  possible  that 
the  v/ords  are  corrected  forms  of  ^^"^"il,  the  T  replacing 


653 

Jeuel]  1  ;  if  so,  the  word  signifies  "El  is  firm/'  and  "  the 

strong  upright  one." 
Jeus,  V'^V]  (1  Chron.  viii.  10),  "  He  is  counsellor." 
Jeush,    ^''■l^:     (Gen.    xxxvi.    5,    14),    Jah    the    collector,    or 

gatherer,"  a  variant  of  Joash,  which  see. 
Jew,  Jews;  '>1^*,  °'>^^',  jelnuli,  jchiidim  (2  Kings  xvi.  6). 
We  propose  in  the  ensuing   volume  to  institute  an 
inquir,y  into  the   most  probable  origin  of  the  people 
kno^n  to  us  as  Hebrews,  Jews,  or  Israelites,  and  to 
trace,  as  far  as  can  be  done,  a  comparison  between 
them  and  other  nationalities.     Our  present  impres- 
sion is   that   there   is   a   close  resemblance  between 
the  origin  of  Eomo  and  that  of  Jerusalem ;  but  it  is 
incompatible  with  our  design  to  enter  at  length  into 
the  subject  here. 
Jezebel,  ^^i;^  (1  Kings  xvi.  31).     There  is  much  difficulty 
in  explaining  this  name.     Gesenius  considers  it  to 
mean,    "  without    cohabitation  ;  "  in  which   case   we 
presume  the  signification  would  be,  "  she  is  a -virgin," 
the  reference  being  to  the  Alma  Mater,  Astarte,  Isis, 
Ceres,  &c.     Fiirst,  on  the  other  hand,  considers  that 
it  is  a  contracted  form  of  '^^V^^,  ahi-zehcl,  and  that 
it  signifies   "the  father  enthroned  on  high;"  zehel 
being   equivalent   to   vieon,  and   Jezebel  similar  to 
Baal-meon. 

But  as  both  of  these  interpretations  are  unsatis- 
factory, we  shall  attempt  to  find  one  that  is  more 
appropriate.  It  is  clear,  from  the  name  having 
survived  to  our  own  day  under  the  form  of  Isabel,  or 
Isabella,  that  it  expressed  both  a  popular  and  an 
enduring  idea.  Of  its  Tyrian,  or  Phoenician,  origin 
we  can\ave  no  doubt,  seeing  that  it  is  common 
amongst  those  nations  where  Tyrian  or  Carthaginian 
Colonies  existed.     We  therefore  turn  to  the  iuscrip- 


654 

Jezebel]  tions  which  hnve  recentl.y  heeii  exhumed  at  Car- 
thage by  Mr.  Davis,  and  find,  amongst  a  hundred  and 
eighty-nine  names  therein  recorded,  that  eight  are 
compounds  of  Azcr  and  Baal,  and  one  in  which  az  is 
joined  to  Melcarth.  In  all  these  instances  the  az  is 
spelled  W-  We  are  justified,  therefore,  in  concluding 
that  there  is  some  connection  bet\veen  Azer,  or  Az 
Baal,  of  Carthage,  and  Jezebel,  or  Az-Baal,  of  Zidon; 
and  hence  are  lead  to  consider  that  the  royal  name 
was  written  bynry,  azhaal.  Now  '^V,  a;:,  signifies 
"strong,  powerful,  or  impetuous;"  and  '^l^^,  azah, 
means  '"'he  decides,  judges,  or  rules."  Of  the  two, 
we  select  the  former,  as  being  the  most  probable 
element  in  the  etymology.  Then  considering  that 
^1,  hel,  is  equivalent  to  ^^?,  haal,  we  consider  that 
Jezebel  signifies  "  the  strong  Baal,"  or  "  Baal  is 
strong;"  and  having  once  arrived  at  this  conclusion, 
we  recognise  that  such  a  name  was  particularly 
appropriate  to  one  who  was  a  devoted  worshipper  of 
Baal. 

When  we  examine  into  her  character  as  it  has 
been  handed  down  to  us  by  her  enemies,  we  find  that 
she  had  as  exalted  ideas  of  the  powers  of  royalty  as 
any  other  despot,  and  did  not  scruple  to  destroy  any 
one  who  stood  in  her  own,  or  in  her  husband's  way. 
But  even  in  her  tyranny  she  seems  to  have  been  a 
constitutional  monarch,  and  went  through  the  forms 
of  law  when  she  devised  the  death  of  Naboth.  Since 
her  time  there  have  been  very  many  Christian  kings, 
eldest  sons  of  the  Church  even,  \A\o  have  immured 
their  subjects  in  prison,  and  allowed  them  to  die  there 
without  any  form  of  law  whatever.  We  find  more- 
over that  Jezebel  was  as  devotedly  attached  to  the 
faith  in  which  she  had  been  brought  up,  as  our  own 


655 

Jezebel]  Queen  Mary  was  to  the  old  religion,  and  was  as 
hostile  to  those  n-ho  were  desirous  to  examine  their 
own  faith,  as  was  our  James  II.  to  his  Protestant 
subjects.  Wo  cannot  in  our  own  history  point  to  the 
execution  of  the  "prophets  of  the  Lord"  (1  Kino-s 
xviii.  4)  ;  but  we  can  remember  the  trial  of  the 
seven  bishops,  the  burning  of  the  bishops  Craumer, 
Ridley,  and  Latimer  by  Mary,  and  of  Servetus  by 
Calvin.  The  truth  is,  that  all  earnest  religionists 
are  more  or  less  intolerant  to  their  opponents.  This 
was  eminently  the  case  with  Elijah ;  for  when  he  got 
the  prophets  of  Baal,  a  host  of  four  hundred  and  fifty 
men,  into  his  power,  he  mercilessly  slew  them  in  cold 
blood.  The  historian  might  fancy  that  He  who  could 
send  fire  down  from  heaven  to  consume  a  bullock, 
could  equally  direct  His  lightning  upon  the  priests 
of  Baal,  had  He  Avished  for  their  destruction;  and 
may  be  induced  to  ask  whether  it  is  not  probable 
that  the  whole  story  resembles  a  modern  monkish 
legend,  such  as  may  be  found  in  the  Gesta  Roman- 
orum.  Much  has  been  said  about  the  painted  face  of 
the  widow  of  Ahab,  whose  name  still  passes  current 
for  one  who  uses  cosmetics.  Any  one,  however,  who 
will  take  the  trouble  to  investigate  the  probable  age 
of  the  queen  dowager  at  the  time,  will  entertain  very 
little  surinise.  Supposing  that  Jezebel  was  only  just 
marriageable  when  she  joined  Ahab,  she  would  be 
somewhere  about  sixty  at  the  time  of  hei-  death ;  and 
we  well  know  that  it  is,  and  probably  ever  has  been, 
the  custom  of  elderly  females  to  make  themselves  as 
little  ugly,  or  rather  as  good  looking,  as  possible, 
when  they  go  into  society.  So  long  as  Jezebel  was 
wdth  her  women  she  might  be  content  to  be  dowdy, 
but  when  she  had  to  appear  before  the  world  she  duly 


656 

Jezebel]  tired  her  head  and  painted  her  face,  just  as  any 
elderly  lady  would  do  to-day. 

Jezee,  "i^'!  (Gen.  xxvi.  44),  "He  fashions  (us)."  Compare 
"  Thy  hand  hath  made  me  and  fashioned  me " 
(Psalm  cxix.  73). 

Jeziah,  '^IV.  (Exod.  X.  25),  probably  a  variant  of  iT'-K''^'^^ 
Jaziah,  =  "  He  is  son  of  Jah." 

Jeziel,  ^^PV:  (1  Chron.  xii.  8),  probably  "  He  is  the  son 
of  El." 

Jezliah,  '^^y}'!  (1  Chron.  viii.  IS),  "Jah  will  preserve,"  or 
"  Jah  is  a  deliverer  "  (Fiirst). 

Jezoae,  "ip^'  (Gen.  xxiii,  8),  "He  is  white,"  i.  q.,  °^'"l^\ 

Jezreel,  ^^^77!-  (Josh.  XV.  56),  "El  fashions,"  or  "formed 
by  El;"  "^T^,  'to  form,  frame,  or  fashion.' 

Igdaliah,  -in^P^lJ^  (Jerem.  xxxv.  4),  "Jah  shall  make  great," 
or  "  Jahu  is  a  great  one." 

Igeal,  ^^^]  (Numb.  xiii.  7),  "  Al  afflicts;"  from  ^^l,  arjali, 
or  '  El  flees  ; '  from  l^l^^',  (kjc.  Under  this  word  Fiirst 
has  —  "equivalent  to  ^uysAoc,  2  Tim.  i.  15;"  v/hich 
may  mean  'the  sun  flies.'  Fiirst  also  refers  to  A(jce, 
the  Hararite,  2  Sam.  xxiii.  15,  whose  name  would 
read  as  '  the  fleeing  one.' 

JiBSAM,  ^^"^^  (1  Chron.  vii.  2),  "Pleasant"  (Gesenius)  ; 
"  The  lovely  one  "  (Fiirst). 

JiDLAPH,  ^1]  (Gen.  xxii.  22),  "  He  will  drop  down,  flow, 
or  melt  away="  This  word  has  two  associations, 
which  assist  us  in  discovering  its  real  signification. 
On  the  one  hand,  we  have  the  metaphor,  "  He  shall 
pour  the  water  out  of  his  buckets,  and  his  seed  shall 
be  in  many  waters  "  (Numb.  xxiv.  7),  to  signify  '  great 
masculine  potency ; '  and  on  the  other  hand  we  find 
that  Jidlaph  is  a  brother  of  Bethuel,  Avhose  name  is 
interpreted  by  one  of  the  Talmudists  as  '  the  ravisher 
of  virgins.'     We  conclude,  therefore,  that  the  appella- 


657 

Jidlaph]    tive   in    question   has   a   covert   reference   to   the 

Ahnighty  under  the  masculine  emblem. 
Jim,  D^*y  (Numb,  xxxiii.  45),,  "  Pleat." 

JiMNAH,   n3p^_  (Gen.  xlvi.  17),   "Brightness/'  ''prosperity," 
"  clearness." 

I  can  find  no  satisfactory  etymon  for  this  word  in 
either  Gesenius'  or  Fiirst's  Lexicons.  Taking  into 
consideration  that  the  name  was  borne  by  a  son  of 
Asher,  and  that  his  brothers  are  Ishua,  Isui,  Beraiah, 
and  his  sister  is  Serah,  we  conclude  that  his  name 
will  be  in  some  way  allied  to  theirs.  Now  if  we  take 
^l  for  the  first  element,  and  '\^'?  for  the  second,  we 
get  ^}^^\,  jahmena,  and  by  ehding  the  n  jam'na, 
which  signifies  "  Jah  splits,  or  divides,"  wherein  he 
resembles  Asher;  or  we  may  consider  the  word  as 
the  imperfect,  or  future,  of  V?,  mcna,  or  ^3?^^  mana, 
in  which  case  the  meaning  would  be,  "he  splits,  or 
divides;"  the  name  in  either  case  having  reference 
to  Mahadeva. 

JiPHTAH,  nris;  (Josh.  XV.  43),  variant  of  Jepiithah,  which 
see. 

Ijeabaeim,  D^^yn^fy  (Numb.  xxi.  11),  "  Ptuinous  heaps  (or 
cairns  ?)  of  Mount  Abarim." 

Ijon,  I'l'V  (1  Kings  XV.  20),  "  Circle,  or  cairn,  of  On." 

Ikeesh,  ^'PV  (2  Sam.  xxiii.'26),  probably  a  variant  of  Achish, 
wdiich  see. 

Ilai,  ^^7  (1  Chron.  xi.  29),  "Jah  is  Most  High,"  from  "b, 
and  ^\ ;  the  alterations  necessary  to  obliterate  the 
divine  name  from  a  liuman  cognomen,  having  been 
adopted  as  usual  by  the  Sopherim.  (Compare  Ilion, 
the  name  of  Troy.) 

Imla,  ^)^^\  (2  Chron.  xviii.  7,  1  Kings  xxii.  8),  "He  fills  up." 

Immanuel,  ^?<-"'3y  (isti.  ^n.  14),  "El  with  us."  On  a  future 
occasion  I  shall  have  to  call  attention  to  the  jjassage 

T    T 


658 

Immanuel]  in  wliicli  this  word  occurs,  to  show  that  the 
language  is  not  prophetic  in  the  sense  usually  sup- 
posed, but  that  it  refers  simply  to  the  approaching 
end  of  that  cycle  of  years,  whose  successor  would  be 
marked  by  the  celestial  Virgin  giving  birth  to  some 
conspicuous  man,  who  v/ould  be  a  sort  of  '  avatar,'  or 
incarnation  of  a  portion  of  the  deity,  as  Cyrus  was 
subsequently  considered  to  be. 

Immer,  ~'?^'  (1  Chron.  ix.  12),  "  He  is  high,  elevated, 
directed  upward,  erect,"  &c,,  for  ""P^',  amar. 

Imrah,  >^yp]  (1  Chron.  vii.  36),  "  Jah  is  elevated,"  i.e.,  '^l"^^l. 

Imei,  ''y?'^  (1  Chron.  ix.  4),  ''  Jali  is  high,  or  projecting 
forth,"  from  "iDK,  and  r\\  the  n  being  elided.  The 
word  is  a  variant  oi  Amariali,  or  of  Immer,  according 
to  the  pointing  of  the  word  "i?os\ 

Infidelity,  Infidels,  &c.  On  Good  Friday  all  pious 
churchmen  pray  that  God  will  have  mercy  upon  all 
Jews,  Turks,  Infidels,  and  Heretics ;  and  careful 
Christian  fathers,  who  give  spiritual  instruction  to 
their  children,  explain  what  is  meant  by  the  words 
mentioned  in  the  Collect.  If  the  son  of  such  a 
parent  is  content  to  believe  what  is  told  him,  and  to 
retain  it  as  a  matter  of  faith  for  the  rest  of  his  life, 
he  will  consider  that  every  one  who  holds  a  belief 
widely  different  from  his  own  is  an  infidel.  If,  on 
the  other  hand,  he  is  of  a  thoughtful  and  inquiring 
disposition,  he  will  discover  that  the  very  Christians 
who  use  the  p]'ayer  for  Turks  and  Infidels  are  them- 
selves considered  as  "Infidels"  by  the  Turks,  and 
designated  Giaours  and  Dogs.  It  then  becomes  plain 
to  his  mind  that  the  word  in  question  has  a  relative 
rather  than  an  absolute  signification. 

In  consulting  the  dictionary  and  the  derivation 
of  the   word,    we   find   that   the    strict   meaning:   of 


G59 

Infidelity]  lufidel  is  one  wlio  is  not  faithful,  or  who  is  not 
in  the  faith ;  hence  we  draw  the  conclusion  that  the 
word  is  aiDplied  to  one  who  has  no  faith  at  all,  or  one 
who  has  a  faith  different  from  that  of  him  who  uses  the 
objectionable  epithet.    Thus  amongst  the  Mussulmans 
the  Turks  are   "the  faithful,"  and  the  Franks  are 
"infidels;  "  whilst  amongst  the  Christians,  the  Caliph 
is  regarded  as  an  infidel,  and  themselves  they  regard 
as  the  faithful.     On  farther  examination  it  will  be 
clear   to   the   thoughtful   man   that,  under   any   cir- 
cumstances, the  designation  of  an  individual  by  the 
by- word   of   '  infidel '   must  be  a  matter  of  opinion. 
The  Turk,  the  Buddhist,  the  Brahmin,  the  Hindoo, 
the  Lama,  the  Wahabce,  the  Obeah  man  of  Africa, 
the  Medicine  man  of  America,  the  Benedictine,  the 
Carmelite,  the  Dominican,  the  Jesuit,  the  Anglican, 
the  Roman,  the  Wesleyan,  the  Trinitarian,  the  Uni- 
tarian,  the  Baptist,  the   Quaker, —each  believes  his 
own   faith  to   be   the  correct  one,  and  that  all  who 
hold  an  opposite  creed  are  infidels.     Yet  they  may 
all  be  wrong  together,  and  as  much  infidels  in  the 
sight   of    God   as   the   aborigines   of   the   Andaman 
islands.     It  is  a  question  whether  holding  a  degrad- 
ing faith  in  the  Almighty  is  not  worse  than  having  no 
belief  at  all.     I  can  well  imagine  an  orthodox  divine 
reproaching  a  man  with  infidelity  because  he  refuses 
to  believe  in  the  mission   of  Moses,  and  even  denies 
his  existence ;   but  I  can  equally  well  imagine  the 
withering  reply,  "that  any  one  who  believed  that  God 
was  a  bungler,   and  could   not   perfect   his   plan   of 
salvation    in    a   second  'dispensation'  until  He  had 
seen  the  failures  in  the  first,  must  be  an  infidel  of 
the  deepest  dye,  inasmuch  as  his  god  was  no  better 
than  a  man." 


660 

Infidelity]  Let  us  now  for  a,  while  turn  our  thoughts  to 
fi  scene  in  Palestine.  There,  in  long  array,  fancy  sees 
the  leaders  of  the  current  faith,  Scribes,  Pharisees, 
Priests,  Saclducees,  Sinners,  Publicans,  Fishermen, 
and  even  women  of  doubtful  rejDutatiou,  all  being 
imbued  Avith  a  certain  deference  for  religion  in  general, 
and  each  having  a  particular  reverence  for  his  own 
individual  faith.  Before  them,  there  comes  a  man 
apparently  like  themselves  ;  He  preaches  a  doctrine 
to  the  effect  that  men  must  be  poor  in  spirit  rather 
than  proud,  that  mourning  is  preferable  to  feasting, 
that  meekness  is  better  than  pride,  that  the  thirsting 
after  doing  right  is  better  than  polemically  striving 
to  prove  oneself  to  be  correct  in  doctrine,  that  it  is 
preferable  to  be  merciful  rather  than  to  indulge  in 
thoughtless  neglect  of  one's  fellow  men,  and  to  be 
pure  in  heart  rather  than  perfect  in  theology.  We 
then  hear  Him  denouncing  woe  unto  certain  Scribes, 
Pharisees  and  hypocrites ;  and  we  follow  Him  until 
He  is  arrested  before  a  blind  man,  who  petitions 
for  a  restoration  of  his  sight ;  the  merciful  Saviour 
brings  back  vision  to  the  sightless  orbs,  and  then 
we  learn  that  it  has  been  decided  by  the  hier- 
archy, that  all  who  believe  in  His  teaching  and 
power  shall  be  excommunicated.  Jesus  Christ  Him- 
self we  thus  see  was  as  completely  put  under  a 
ban  by  Jewish  priests,  as  were  King  John  of  Eng- 
land and  the  present  King  of  Italy  by  Christian 
pontiffs.  Our  Saviour  was  considered  in  His  own 
time  an  infidel,  and  a  blasiDhemer,  and  as  such  was 
crucified. 

Going  down  the  stream  of  time  we  find  that  one 
of  our  Lord's  followers  had  a  similar  judgment  passed 
upon   him;    for   the   Jews   tell   Gallio  respecting  St. 


661 

Infidelity]  Paul,  that  "this  fellow  persuadctli  men  to  wor- 
ship God  contrary  to  the  law."  This  Apostle  was, 
to  the  Jews,  equally  with  his  master,  an  "infidel." 
Let  us  now  pause  for  a  moment,  and  notice  the 
dictum  of  the  Eoman  judge  —  "If  it  were  a  matter 
of  wrong,  or  wicked  lewdness,  0  ye  Jews,  reason 
would  that  I  should  hear  with  you ;  hut  if  it  be  a 
question  of  words  or  names,  and  of  your  law,  look  ye 
to  it ;  for  I  will  be  no  judge  of  such  matters  "  (Acts 
xviii.  13-15)  —  and  ask,  "May  not  Christian  hicrarchs 
copy  his  example  with  advantage?"  After  a  time  we 
see  what  is  the  sentence  of  the  chosen  race  upon  such 
an  infidel  as  St.  Paul.  "  Away  with  such  a  fellow 
from  the  earth,  for  it  is  not  fit  that  he  should  live  " 
(Acts  xxii.  22)  ;  and  the  general  opinion  is  again 
enunciated  in  the  words,  "  we  have  found  this  man  a 
pestilent  fellow,  and  a  mover  of  sedition  amongst  all 
the  Jews,"  &c.  (Acts  xxiv.  5.)  Hence  we  see  that 
both  those  w4iom  we  now  respect  with  veneration,  and 
whom  we  w^ould  gladly  imitate  if  we  could,  were  in 
their  own  days  considered  infidels  of  the  deepest  dye, 
so  deep  indeed,  that  Barabbas,  a  robber,  murderer, 
and  ringleader  in  a  riot,  was  thought  a  better  man 
than  the  "  Prince  of  peace." 

Facts  like  these  should  make  the  Christian  pause 
ere  be  scatters  broadcast  accusations  of  infidelity.  We 
fear,  however,  that  the  followers  of  the  Saviour  are  but 
men,  and  whether  they  profess  the  tenets  of  one  sect 
or  another,  they  will  ever  find  it  more  easy  to  revile 
and  persecute  those  who  disagree  with  them,  than  to 
wi-estle  with  them  in  argument.  It  always  has  been 
far  easier  to  wield  the  sword  than  the  pen,  to  decry 
heresy  than  to  practise  good  works.  "VVe  have  in 
our  own  dav  met  with  many  whom  the  orthodox  call 


662 

Infidelity]  infidels ;  j-et  we  have  never  lound  one  of  the 
latter  who  did  not  admire  and  do  his  best  to  encou- 
rage that  Christian  minister,  who  takes  his  Master 
for  his  model,  small  differences  of  opinion  being 
merged  in  the  desire  to  assist  him  in  doing  good, 
even  to  the  unthankful  and  the  evil.  On  the  other 
hand,  there  seems  alwaj-s  to  be  implacable  enmity 
between  the  so-called  infidel,  and  him  who  practically 
says,  "I  go,  sir,  and  goes  not."  Of  them,  the  modern 
heretic  thinks  that  "they  bind  heavy  burdens,  and 
grievous  to  be  borne,  and  lay  them  on  men's 
shoulders,  but  they  themselves  will  not  move  them 
with  one  of  their  fingers ;  for  all  their  works  they 
do  to  be  seen  of  men ;  they  do  much  to  shut  up  the 
kingdom  of  heaven  against  men,  for  they  neither  go 
in  themselves,  neither  do  they  sufier  them  that  would 
enter  to  go  in  ;  they  think  much  of  tithe  and  ritual, 
but  omit  the  weightier  matters  of  the  law,  judgment, 
mercy,  and  faith  ;  they  appear  outwardly  righteous 
unto  men,  but  within  are  full  of  hypocrisy  and  ini- 
quity "  (Matt,  xxiii.) 

It  is  far  from  my  meaning  to  say  that  such  a 
character  as  is  here  sketched  describes  faithfully 
the  majority  of  the  Protestant  clergy;  but  I  cannot 
blind  my  eyes  to  the  fact  that  hierarchs  are,  as  a  body, 
more  unscrupulous  and  more  unmerciful  to  those  with 
whom  they  difter  theologically,  than  are  any  other 
professionals  towards  their  opponents.  In  direct  pro- 
portion to  the  senselessness  and  the  ferocity  of  their 
attacks  upon  each  other,  do  the  leaders  of  theo- 
logy demonstrate  the  groundlessness  of  their  faith, 
and  compel  thoughtful  minds  to  investigate  the 
causes  of  such  unseemly  quarrels.  Now  it  is  clear 
that  in   direct   proportion   to  the  attainment  of  real 


663 

Infidelity]  truth,  controversy  must  languish;  hut  truth 
lies  at  the  hottom  of  a  well,  not  upon  the  surface 
consequently  those  who  wish  to  find  her  must  dig 
deej^ly.  In  theology,  however,  there  arc  many  who 
hold  that  truth  is  on  the  surface,  and  that  they  have 
found  her.  These  do  their  utmost  to  deride  and 
persecute  those  who  wish  to  dig  more  deeply. 

If,  laying  aside  preconceived  notions,  all  those 
whose  minds  are  sufficiently  logical  to  test  the  value 
of  evidence,  would  join  to  seek  after  truth,  there 
would  he  no  haudying  of  such  terms  as  infidel 
and  higot,  which  are  so  common  in  Christendom. 
No  later  than  yesterday,  I  heard  from  the  pulpit  a 
discourse  to  the  effect  that  religion  was  far  more 
severely  threatened  by  infidelity  or  scepticism  than 
by  what  is  called  the  ritualistic  movement.  Whilst 
listening  to  the  discourse,  I  could  not  fail  to  be  struck 
at  the  tone  which  pervaded  it  throughout.  In  effect, 
it  laid  down  the  law  that  religion  consists  in  belicAdng 
what  is  told  by  a  minister  of  the  Church  of  England, 
and  that  every  desire  to  make  inquiry  into  his  teach- 
ing is  presumption  and  pride,  which,  as  such,  are  to 
be  carefully  shunned.  To  such  a  man,  every  indi- 
vidual is  an  infidel  who  challenges  his  doctrine. 

From  the  same  pulpit  we  have  also  heard  that 
the  use  of  reason  in  things  divine  is  to  be  depre- 
cated ;  that  the  mental  powers  of  man  ought  only 
to  be  exercised  upon  matters  relating  to  mundane 
affairs ;  that  nothing  is  more  prejudicial  to  religion 
than  to  place  reason  on  a  higher  pedestal  than  faith  ; 
and  consequently  that  the  free  exercise  of  thought 
ought  to  be  checked  as  soon  as  it  becomes  occupied 
with  considerations  which  concern  the  soul. 

When    such   contracted   ideas  arc  enunciated  by 


664 

Infidelity]  those  whose  duty  it  is  to  tecach,  the  hiity  may 
well  complain  of  the  dearth  of  intellect  amongst 
hierarchs,  for  such  an  opinion  is  equivalent  to  the 
statement  that  "'priests"  ought  not  to  examine  into 
theology,  and  need  not  study  anything  else;  that 
their  duty  is  to  take  things  as  they  find  them,  and 
never  to  inquire  into  the  arguments  of  those  who 
hold  different  opinions  to  their  own.  These  are 
standard  bearers  who  faint  in  the  day  of  battle,  and 
are  proud  of  the  feat.  To  any  one  of  reasoning 
capacity,  it  Avill  be  apparent  that,  if  faith  is  superior 
to  reason,  sincere  believers  in  Buddhism  and  the 
Papacy  are  as  pious  as  any  Anglican. 

We  have  sometimes  pondered  what  such  divines 
as  those  which  we  here  describe  would  have  said  to 
St.  Paul,  when  he  withstood  St.  Peter  to  the  face, 
because  he  was  to  be  blamed  ;  what  they  would  have 
thought  of  Him  who  opposed  the  high  priest  under 
Moses'  law  ;  or  how  they  would  have  comported 
themselves  in  the  times  of  Luther,  Calvin,  and 
Melancthon,  when  it  was  necessary  to  choose  between 
the  blind  faith  of  the  Pioman  church,  or  the  enlighten- 
ment of  the  Eeformation.  Tbe  only  conclusion  which 
we  have  been  able  to  draw  in  this  matter  is,  that 
such  ministers  would  have  adhered  —  1,  to  the  old 
faith,  with  all  its  faults ;  2,  to  the  faith  authorised 
by  the  government,  whatever  that  might  be ;  or,  3, 
that  they  might  toss  up  a  coin,  and  decide  by  the 
way  in  Avhicli  it  fell  whether  it  was  the  will  of  Provi- 
dence that  they  should  remain  in  the  old  groove  or 
enter  the  new. 

Now  when  we  consider  the  cause  of  the  anta- 
gonism between  those  Avho  are  called  "  infidels,"  or 
"  free-thinkers,"  and  the  theologians  whom  we  have 


665 

Infidelity]  described,  we  find  it  in  tlie  utter  absurdity  of 
some  of  tlie  dogmas  which  are  taught  by  the  latter, 
with  which  men  of  independent  minds  are  unable  to 
ao-ree.  The  tendency  of  the  current  creeds  is  to  make 
men  intolerant  and  persecuting.  The  good  which 
we  find  done  by  many  Christian  men  we  gladly 
acknowledge,  but  we  affirm  that  it  proceeds  from  their 
setting  aside  a  great  part  of  the  Church's  teaching, 
and  adhering  closely  to  that  of  our  Saviour.  AVhen 
once  polemics  are  cast  aside,  and  our  ministers 
confine  their  preaching  to  the  words  and  example 
of  Jesus  Christ,  it  is  very  doubtful  whether  the 
word  infidelity  will  ever  be  heard  again  in  our 
laud. 

But  there  is  still  another  point,  to  which  the 
philosopher  would  call  attention.  To  the  question, 
namely,  Whether  those  governments  which  have 
punished  infidelity  as  a  crime  have  not  by  this  very 
circumstance  proclaimed  their  own  belief  in  the  power- 
lessness  of  the  God  they  worship  ?  If  they  believed 
their  deity  to  be  all-powerful,  surely  they  would  leave 
the  insurgents  against  His  law  to  be  punished  by 
Himself.  We  cannot  conceive  that  a  monarch  would 
call  in  the  assistance  of  another  power  to  enable 
him  to  chastise  his  rebelHous  subject  until  he  had 
tried  in  vain  to  do  so  himself.  Even  if  he  did  call 
in  the  assistance  of  another  power,  we  cannot  conceive 
that  he  would  apply  to  the  weakest  state  in  the 
whole  country.  Yet  some  men  do  believe  that  the 
Almighty  requires  human  aid  in  carrying  out  His 
designs.  Surely  such  deserve  the  name  of  infidels 
far  more  than  they,  who,  believing  the  Almighty  to 
be  omnipotent,  leave  Him  to  deal  with  any  rebel 
according  to  His  own  good  will. 


666 

Inspiration.  This  word,  in  theological  language,  signifies  a 
mysterious  something  which  existed  in  the  persons  of 
those  who  wrote  the  Bihie,  and  which  compelled  them 
to  write  that  only  which  was  strictly  true.  It  implies, 
still  farther,  that  the  power  in  question  was  a  portion 
of  the  Godhead,  and  consequently  that  whatever  was 
written  under  its  influence  must  be  regarded  by  man 
as  a  direct  communication  from  the  Almighty.  This 
behef  is  embodied  in  the  verse  —  "All  scripture  is 
given  by  inspiration  of  Grod,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness  "  (2  Tim.  iii.  16).  Now  if  St.  Paul, 
who  thus  wrote,  were  himself  infallible,  there  would 
be  no  farther  doubt  about  the  plenary  inspiration  of 
the  Bible,  provided  only  that  what  he  penned  was 
the  same  as  that  which  we  have  now.  But  we  know 
that  he  was  nothing  more  than  a  man  like  ourselves, 
and  brought  up  with  the  same  reverence  for  the 
Jewish  writings  in  the  old  Bible,  as  are  the  children 
of  pious  Christians  now  for  both  the  Old  and  New 
Testaments.  In  St.  Paul's  time  there  was  probably 
not  one  single  devout  Hebrew  who  did  not  entertain 
the  same  behef  as  did  the  Apostle  in  the  inspiration 
of  the  Old  Testament.  It  is  clear  that  the  writer  of 
the  Second  Epistle  of  St.  Peter  had  a  similar  behef 
when  he  wrote  -  - "  For  the  prophecy  came  not  in 
old  time  by  the  will  of  man,  but  holy  men  of  God 
spake  as  they  were  moved  by  the  Holy  Ghost" 
(2  Peter  i.  21).  But  if  we  decline  to  accept  the  ijjse 
dixit  of  one  man  as  a  proof  of  any  doctrine,  we 
equally  decline  to  receive  the  assertion  of  two,  and 
regard  the  unity  of  ideas  simply  as  demonstrating  an 
unity  in  education.  The  dictum,  "the  sun  goes  round 
the  earth,"  was  not  established   truth,  although   all 


GG7 

Inspiration]   ChristeiKlom,  and  the  Pope  himself,  dcclarecl 
that  such  was  the  fact. 

But  even  if,  for  the  sake  of  argument,  we  grant 
both  the  authenticity  and  the  authority  of  the  verses 
which  we  have  quoted,  we  have  then  to  notice,  that 
2  Tim.  iii.  16  has  had  as  many  different  interpreta- 
tions as  there  are  commentators,  and  that,  indeed,  the 
whole  of  the  writings  of  the  Bible  have  been  subjected 
to  the  most  opposite  interpretations.  There  is  scarcely 
a  theological  writer  who  does  not  differ  from  every 
other  author  about  some  particular  expression  in  a 
text.  Rival  schools  of  divinity,  indeed,  have  been 
founded  upon  the  different  methods  in  which  the 
sacred  Scriptures  are  to  be  expounded ;  one  affirming 
that  everything  is  to  be  taken  literally,  another,  that 
nearly  all  the  language  of  the  Bible  is  figurative; 
thus  resembhng  the  parables  of  our  Lord.  Those, 
again,  who  adopt  the  last  idea  differ  amongst  them- 
selves as  to  the  signification  of  the  mystical  language. 
For  example,  when  they  read  the  twenty-fourth  chap- 
ter of  St.  Matthew,  the  thirteenth  of  St.  Mark,  and 
the  twenty-first  of  St.  Luke,  and  see  that,  in  answer 
to  a  question  —  "What  shall  be  the  sign  of  thy 
coming,  and  of  the  end  of  the  world  ?  "  a  number  of 
portents  are  described  :  "  Immediately  after  which 
the  sun  shall  be  darkened,  and  the  moon  shall  not 
give  her  light;  "  and  "the  sign  of  the  Son  of  Man 
shall  appear  in  heaven  ;  "  and  He  "  shail  come  in  the 
clouds  of  heaven,  with  power  and  great  glory,"  &:c.; 
■  adding,  "  Verily  I  say  unto  you,  this  generation  shall 
not  pass  till  all  these  things  be  fulfilled "  (Matt, 
xxiv.  34) ;  —  some,  like  the  moderns,  explain  the 
passage  away,  by  saying  that  it  refers  only  to  the 
siege  of  Jerusalem ;  whilst  others,  like  the  ancients, 


668 

Inspiration]  consider  "  that  the  resurrection  has  passed 
ah-eady"  (2  Tim.  ii.  3  8). 

We  cannot  imagine  any  writing  to  be  inspired 
when  the  only  signification  which  can  rationally  be 
assigned  to  it  is  conspicuously  falsified  by  the  flux  of 
time.  Scholars,  and  even  divines,  have  long  refused 
to  see  in  the  oracular  responses  of  Delphi,  and  else- 
where, anything  of  a  divine  afflatus,  in  consequence 
of  their  incomprehensible  or  ambiguous  wording  ; 
and  we  cannot  see  why  the  same  style  of  reasoning 
does  not  apply  to  all  those  parts  of  our  own  Bible 
which  require  to  be  explained  away.  We  shall, 
however,  enter  more  largely  into  this  subject  when 
we  examine  into  Prophecy  generally. 

We  presume  that  no  philosophic  mind  would  ever 
mistake  an  assertion  for  a  fact,  and  allow  that  any 
individual  was  theojjneustos  (the  Greek  word  for 
"  inspired  by  God  " ),  simply  because  he  alleged 
himself  to  be  so.  If  we  were  once  to  permit  such 
an  idea,  we  should  be  obliged  to  consider  that  the 
oracles  of  Delphi,  Abee,  Dodona,  Amphiaraus,  Tro- 
phonius,  Branchidfe,  and  Ammon  were  all  divinely 
inspired;  and  we  should  have  to  put  faith  in  the 
laws  of  Egypt  and  Hindostan,  of  Numa,  Confucius, 
Zoroaster,  Mahomet,  and  Mormon,  as  being  to  the 
full  as  much  inspired  as  those  of  Moses.  There  is 
scarcely  a  civilised  nation,  indeed,  which  does  not 
claim  a  heavenly  origin  for  its  religion  and  polity. 
Even  the  Mexicans  and  Peruvians  were  said  to  be 
taught  by  children  of  the  sun,  who  remained  in  Peru 
as  a  special  race  up  to  the  period  of  the  Spanish 
invasion. 

Now  when  various  nations  have  many  different 
creeds,  and  each  has  strong  faith  in  that  which  was 


669 

Inspiration]  held  by  his  ancestors  as  being  superior  to  every 
other,  it  would  be  highly  uuphilosophical  in  the  stu- 
dent, who  wishes  to  examine  tneir  respective  merits, 
to  assume  that  one  of  the  faiths  is  absolutely  correct, 
and  then  measure  the  rest  thereby.  It  would  be 
wrong  to  say  that  all  but  one  arc  false,  and  equally 
so  to  allow  that  all  are  true.  Whilst  seeking  for 
some  means  by  which  to  test  the  merits  of  any,  the 
inquirer  would  notice  the  plans  which  are  adopted  by 
the  hierarchs  of  opposite  creeds,  when  they  come  into 
collision  with  one  another,  to  prevent  the  desertion  of 
their  votaries,  and  to  recruit  their  own  numbers  from 
the  enemy's  ranks.  The  tactics  of  such  parties  may 
readily  be  examined  at  the  present  day ;  for  the 
observer  can  study  the  proceedings  adopted  between 
the  High  Church  and  the  Low  Church  in  England, 
between  the  Unitarians  and  Trinitarians,  between 
Episcopacy  and  government  by  Elders,  between  an 
Establishment  in  Scotland  and  a  Free  Church, 
between  Roman  Catholics  and  Protestants,  and 
between  all  these  and  Infidels.  If  the  student 
extends  his  observations,  he  will  find,  in  such  books 
as  The  Life  of  Ilenrij  Martijn,  how  a  Protestant 
Christian  attempts  to  convert  the  Mahometan  and 
Hindoo ;  whilst  a  study  of  the  missionary  records  of 
Papists,  Protestants,  Baptists,  Wesleyans,  Moravians, 
and  Unitarians  shows  him  how  these  respective  bodies 
endeavour  to  make  proselytes,  in  the^  dark  corners 
of  their  own,  and  in  distant,  lands.  He  may  also 
notice  the  plan  of  propagandism  so  successfully 
carried  out  by  the  followers  of  Mahomet;  and  he  will 
still  farther  recall  the  attempts  which  have  been  made 
by  Papists  to  evangelise  Europe,  Mexico,  and  Peru, 
by  fire,  sword,  bullets,  and  dragoons. 


670 

Inspiration]  As  a  result  of  the  inquiries  which  the  observer 
has  instituted,  he  will  be  disposed  to  class  the  hier- 
archs  into  —  1,  those  who  endeavour  to  persuade  their 
hearers  by  argument;  2,  those  who  rely  mainly  upon 
precept;  3,  those  who  trust  chiefly  to  force,  of  one  kind 
or  another  ;  and  4,  those  whose  requirements  are  so 
small  that  any  outward  sign  suffices  to  demonstrate  "a 
conversion."  In  all  these  instances  the  Missionary 
attacks  the  faith  of  those  amongst  whom  he  labours ; 
he  attempts  to  point  out  its  absurdity,  and  thus  to 
destroy  its  authority.  In  his  letters  home,  the  same 
individual  holds  uj)  to  execration  the  theology  of  the 
Buddhist,  the  Brahmin,  or  the  Mahometan ;  descants 
upon  the  flagrant  sins  which  he  sees  around  him, 
and  eulogises  his  own  faith,  whose  brightest  points 
he  expands  before  his  reader ;  whilst  he  as  carefully 
conceals  the  darker  parts  of  his  own  Scriptures, 
and  the  fearful  blots  Avhich  mar  the  morals  of  the 
denizens  of  his  own  land.  In  some  of  his  accounts, — 
and  unfortunately  these  have  multiplied  since  com- 
mercial enterprise  has  spread  more  widely  over  the 
seas,  —  the  Missionary  rehearses  with  distress  and 
shame  that  the  conduct  of  Europeans,  who  come 
into  contact  with  his  flock,  does  much  to  destroy  his 
influence  over  the  heathen,  inasmuch  as  the  latter 
are  astute  enough  to  see  that,  in  their  dealings  with 
their  fellow  men,  the  whites  can  be  as  brutal  as 
the  yellow-,  brown-,  red-,  or  black-skinned  races. 
When  we  turn  our  eyes  from  our  own  religious 
wanderers  to  those  of  the  Moravian  Brethren,  we 
see  a  far  different  style  of  report.  These  are  con- 
tented for  a  while  with  few  manifestations.  They 
treat  the  savage  as  a  child,  and  endeavour  to  make 
him   love,    admire,  and  respect  them  first,   knowing 


671 

Inspiratiotn-]  well  that,  to  Ji  man  whose  mind  is  undeveloped, 
all  doctrine  about  religion  is  useless.  Such  seem  to 
take  for  their  guide  of  action  the  desire  to  do  good 
unto  all  men,  so  that  all  may  "  take  kuowledo-e  of 
them  that  they  have  been  with  Jesus  "  (Acts  iv.  13). 

Putting  on  one  side  now  the  arbitrament  of  the 
sword,  as  a  proof  of  the  value  of  any  faith  and  of  the 
inspiration  of  the  Scripture,  we  conclude  that  the 
test  of  the  value  of  any  creed  is  the  effect  which  it 
produces  upon  the  lives,  habits,  and  customs  of  its 
votaries  ;  and  that  the  reality  or  otherwise  of  the 
claim  to  inspiration  of  any  Scriptures  is  their  freedom 
from  manifest  absurdity,  and  their  uniform  inculca- 
tion of  peace,  goodness,  mercy,  and  individual  self- 
control. 

Passing  by  the  question,  whether  Christendom  is 
upon  the  whole  superior  to  Hindostan  in  personal 
piety,  in  the  exercise  of  love  towards  its  neighbours, 
&c.,  let  us  fix  our  attention  uj)on  those  writings  which 
are  said  to  be  insj^ired,  and  examine  whether  they  are 
free  from  great  inconsistencies,  we  may  even  say  con- 
tradictions. We  find,  for  example,  in  "  Genesis,"  an 
account  of  a  talking  serpent,  and  in  "Numbers,"  of 
a  speaking  jackass  ;  we  find  an  account  of  four  rivers 
starting  from  a  single  garden,  two  of  which  compass 
two  whole  lands,  as  if  rivers  ran  in  circles  and 
returned  to  their  sources.  The  Almighty  we  are  told 
makes  man,  animals,  and  plants,  all  of  which  he 
pronounces  very  good  ;  and  after  He  has  made  them, 
He  rests  and  is  refreshed  (Gen.  ii.  2,  Exod.  xxxi. 
17);  but  man  displeases  Him,  and  then  God  resolves 
to  destroy  man,  beasts,  creeping  thing,  and  fowls, 
for  it  repents  Him  that  He  has  made  them  (Gen.  vi. 
5,  7);  yet  once  again   the  Almighty  repents,  and  He 


672 

Inspiration]  determines  to  save  a  few  men,  and  a  pair  of 
every  sort  of  animals,  leaving  the  vegetables  only  to 
die ;  but  even  here  tliere  is  room  for  a  farther  change 
of  purpose,  and  the  beasts  are  to  be  increased  to  seven 
pairs  instead  of  one.  Surely  these  statements  are 
inconsistent  with  the  saying  in  Isaiah  xl.  28,  "  Hast 
thou  not  known  ?  hast  thou  not  heard,  that  the  ever- 
lasting God,  the  Lord,  the  creator  of  tlie  ends  of  the 
earth  fainteth  not,  neither  is  weary  ?  there  is  no 
searching  of  his  understanding;  "  and  again,  "I  am 
the  Lord,  I  change  not"  (Malachi  iii.  6).  It  is 
morally  impossible  that  both  statements  can  be  right; 
if  one  is  inspired,  the  other  cannot  be  so.  Again,  we 
find  the  commandment,  "  Thou  shalt  do  no  murder," 
delivered  amidst  the  thunders  of  Sinai ;  yet,  ere  the 
mountain  has  ceased  to  quake,  the  man  who  has 
received  this  order  goes  to  the  camp  and  says,  "  Thus 
saith  the  Lord  God  of  Israel,  Pat  every  man  his 
sword  by  his  side,  and  go  in  and  out  from  gate  to 
gate  throughout  the  camp,  and  slay  every  man  his 
brother,  and  every  man  his  companion,  and  every  man 
his  neighbour  ;  and  the  children  of  Levi  did  according 
to  the  word  of  Moses,  and  there  fell  of  the  people 
that  day  about  three  thousand  men  "  (Exod.  xxxii. 
27,  28).  Surely  it  is  preposterous  to  allege  that  He 
who  said  "  Thou  shalt  do  no  murder,"  ordered  within 
a  few  hours  all  the  sons  of  Levi  to  become  assassins. 
If  we  assert,  as  some  individuals  do,  that  it  is  not 
only  pardonable,  but  that  it  is  a  work  of  merit,  to 
exterminate  those  who  dificr  froni  us  in  religious 
opinion  on  any  point,  we  must  allow  that  other  differ- 
ences may  be  punished  equally,  and  a  man  is  as  justi- 
fiable for  destroying  a  rival  in  love  or  trade,  as  one  in 
religion.     But  if  it  be  affirmed  that  the  slaughter  of 


673 

Inspiration]  heretics  is  pleasing-  to  the  Ahiiighty,  how  can 
we  beheve  that  lie  is  omnipotent  enough  to  work 
His  own  will  ?  If,  in  the  spirit  of  cavil,  the  execu- 
tioners believe  themselves  to  be  simple  instruments 
in  the  hand  of  the  Judge  on  high,  how  can  they 
refuse  to  see  in  the  Assyrians,  Babylonians,  Romans, 
and  Mahometans  favourites  of  the  Almighty  ? 

Again,  we  find  in  numerous  passages,  and  notably 
in  Deut.  xxxii.  11,  that  the  Hebrews  were  the  chosen 
peoj)le  of  the  Lord ;  yet  when  we  analyse  their  history, 
there  is  not  one  single  trait  to  be  found  therein  which 
indicates  the  truth  of  the  assumption,  except  the  bare 
assertion  of  their  historians.  In  their  early  days,  by 
their  own  shewing,  the  Jews  were  an  unwarlike  race ; 
they  are  so  sail ;  their  forte  has  ever  been  in  mental 
vigour  rather  than  in  corporeal  strife  ;  princes  on  the 
exchange  and  in  literature,  they  shun  the  clash  of 
arms.  Like  the  Italians  over  the  Northmen,  they 
had  the  advantage  of  being  able  to  write  records, 
which  the  conquerors  were  unable  to  gainsay,  not 
being  able  to  read  them.  In  their  later  days,  the 
Hebrews  have  been  quite  as  unfortunate  as  they  were 
of  jove ;  not  one  of  the  promises  vouchsafed  to  them, 
ostensibly  by  revelation,  and  proffering  abundance 
of  Avorldly  power,  prosperity,  &c.,  has  been  fulfilled ; 
yet  they  remain  to  the  present  day  characterised 
by  literary  and  administrative  abilities,  eloquent  in 
the  senate,  powerful  in  the  commerce  "of  Europe, 
and  all  but  emperors  in  the  world  of  music  and 
painting;  they  have  not  received  that  which  they  were 
promised,  but  they  have  achieved  a  position  such  as 
the  prophets,  their  forefathers,  never  contemplated 
nor  foresaw.  But,  apart  from  the  worldly  position 
of    the    Jews,    we    learn    that    God    had    personal 

u  u 


674 

Inspiration]  communication  witli  Adam,  Enoch,  Noah,  Ahra- 
ham,  Isaac,  Jacob,  Moses,  Joshua,  Samuel,  David, 
Solomon,  and  man}'  prophets,  yet  He  never  told  them 
of  a  future  world  ;  the  information  respecting  this 
was  reserved  for  later  times.  Surely  it  is  absurd 
to  suppose  that  He,  to  whom  one  day  is  as  a 
thousand  years,  and  a  thousand  years  as  one  day 
(2  Pet.  iii.  8),  can  change  His  mind  about  the  impor- 
tance of  futurity  between  the  time  of  Moses  and 
Christ ;  consequently  we  must  either  believe  that  the 
idea  of  rev^^ards  and  punishments  in  this  world  alone 
is  tlu'opncnstos,  or  that  the  later  revelations  about 
Heaven  and  Hell  are  inspired.  Whichever  is  the 
hypothesis  selected,  it  is  clear  that  the  two  are  incon- 
gruous. 

The  subject  of  inspiration  may  moreover  be 
approached  in  a  different  manner  to  that  which  we 
have  adopted.  The  student,  desirous  of  "proving 
all  things,"  may  allow,  for  the  sake  of  argument, 
that  God  has  inspired  some  men  to  speak  and  write. 
He  has,  nevertheless,  even  then,  to  investigate  — 
1,  who  were  the  men  *?  and,  2,  what  means  were 
adopted  for  keeping  their  sayings  unchanged?  "Now  it 
has  been  written  —  "If  the  trumpet  give  an  uncertain 
sound,  who  shall  prepare  himself  to  the  battle?" 
(1  Cor.  xiv.  8) ;  and  in  like  manner  we  may  ask,  If 
"  Versions  "  differ  about  the  writers,  and  about  the 
matter  Avritten,  how  can  any  one  arm  himself  for  the 
fight?  It  has  been  alleged  that  the  same  Holy 
Spirit  which  inspired  the  writers  was  the  theo- 
jJiieust  also  of  the  translators,  and  consequently 
that  our  English  version  of  the  Bible  is  as  much 
"inspired"  as  was  the  original.  In  one  sense  we 
may  indeed  agree  with  the  belief;  in  another  we  are 


675 

Inspiration]  constrained  to  differ  from  it,  for  Ginsbnrg  lias 
unequivocally  shown  that  the  Hebrews  themselves 
have  tampered  with  the  text  of  their  own  book  ;  and 
those  who  scruple  not  to  alter  a  sacred  text  when 
found,  would  not  scruple  to  fabricate  one  whenever 
necessary.  "Ye  are  the  children  of  your  fathers, 
and  the  deeds  of  your  fathers  ye  will  do."  The 
fathers  fabricated  history,  and  the  sous  altered  their 
words.     (See  Joel,  infra.) 

Our  own  inquiries  into  the  stories  told  of  Elijah, 
Elisha,  and  Jonah  have  led  us  to  regard  them  as 
pious  frauds,  or  relij;ious  tales,  composed  to  magnify 
the  name  of  Jehovah ;  and  Ave  have  come  to  the 
conclusion  that  the  Avritings  of  Isaiah,  Jeremiah, 
Ezekiel,  and  Hosea  are  nothing  more  than  the 
utterances  of  earnest  men,  some  of  whose  minds  were 
partially  affected  by  lunacy,  though  not  to  an  extreme 
degree.  No  scholar  who  carefully  investigates  the 
subject  can  give  any  credence  to  the  story  of  Moses, 
and  the  marvels  detailed  in  the  Pentateuch  and 
Joshua ;  unless,  indeed,  he  is  one  of  those  illogical 
theologians,  with  whom  the  words  "  it  may  be  "  are 
equivalent  to  "it  is." 

If  then  the  mass  of  the  Old  Testament  is  recog- 
nised as  being  the  work  of  human  hands  and  human 
brains,  it  necessarily  follows  that  the  whole  system  of 
divinity  which  is  founded  upon  it  is  unsound,  and 
not  one  whit  better  or  more  rational  than  Ihe  religion 
promulgated  by  Zoroaster. 

When  ideas  such  as  the  preceding  pass  through 
the  mind,  —  and  it  is  probable  that  they  have  so 
passed  through  that  of  every  scholarly  divine, — they 
are  generally  repelled  by  the  questions,  How  could 
God   tell   His   will  to  man  except  by  revealing  it? 


676 

Inspiration]  How  can  He  reveal  it  except  in  current  lan- 
guao-e  ?  These  questions  then  assume  the  position  of 
arguments,  and  the  deductions  run  thus.  God  must 
have  taught  man  His  will — therefore,  He  has  — 
therefore,  the  men  who  received  the  revelation  were 
exclusively  of  the  Jewish  nation  ;  the  revelations 
made  to  these  men  are  contained  in  the  Bible,  and 
therefore  the  Bible  is  an  inspired  book,  and  all  others 
are  of  no  value.  We  have  only  to  state  the  argu- 
ment thus  to  prove  its  utter  worthlessness. 

The  thoughtful  man,  when  discontented  with  a 
style  of  reasoning  which  lands  him  in  the  region  of 
absurdity,  very  naturally  investigates  all  the  steps  of 
his  argument,  and  examines  whether  he  has  not 
mistaken  an  assumption  for  a  fact.  With  this  idea 
he  asks,  Avhether  it  is  absolutely  true  that  Clod  must 
necessarily  reveal  His  will  to  man  in  words  ?  He 
then  remembers  that  the  world  which  we  inhabit  is 
only  as  it  were  a  speck  in  the  universe  ;  and  he  sees 
that  man  forms  but  a  small  item  in  the  mundane 
creation.  The  Philosopher  believes  that  everything 
which  the  Almighty  has  made  has  been  framed  with 
a  purpose,  and  that  every  bird  in  the  air,  every  fish 
in  the  sea,  and  every  living  thing  upon  earth,  from 
the  huge  mastodon  to  the  tiny  rotifer,  performs  the 
Divine  command,  and  executes  His  will.  An  investi- 
gation into  the  book  of  nature  tells  us  that  certain 
animals  have  certain  instincts,  whilst  others  act  in  a 
totally  different  manner.  Both  the  wasp  and  the  bee 
frame  dwellings  for  their  young,  but  each  operates 
with  a  different  material  and  on  a  distinct  plan ;  the 
titmouse  and  tailor-bird  build  nests,  yet  each  adopts 
a  design  pecuhar  to  itself.  The  seagulls  lay  their  eggs 
on  the  naked  rock,  the  ostrich  deposits   hers  on  the 


677 

Inspiration;  sand,  and  the  tallogalla  places  hers  in  a  heap  of 
grass.  The  crocodile  lays  ahundance  of  eggs,  -which 
the  ichneumon  seeks  out  that  he  may  devour  ;  whilst 
the  male  alligator  reserves  his  destructive  powers  for 
his  young  ofispring  after  they  leave  their  shells.  The 
lion  eats  flesh  exclusively,  even  though  he  lives  in  the 
same  forest  with  the  ponderous  elephant,  who  feeds 
on  the  leaves  and  boughs  of  trees ;  and  the  deer  only 
eats  herbs,  although  he  could  readily  destroy  a  lamb. 
The  shark  again  is  voracious,  and  eats  large  fishes, 
Avhilst  the  huge  whale  lives  only  upon  "  squid." 
Mice  and  rats  occasionally  congregate  together,  and 
emigrate  in  vast  herds,  destroying  everything  edible 
in  their  passage  to  the  sea  or  river,  in  which  they 
destroy  themselves  ;  whilst  the  swallow,  the  cuckoo, 
&c.,  come  and  go  from  our  shores  without  doing  us 
any  mischief.  In  some  places  locusts  are  a  periodical 
scourge ;  whilst  in  others  blight  or  mildew  are  the 
ravagers  ;  some  countries  are  blasted  by  prolonged 
droughts,  and  others  devastated  by  fearful  hurricanes. 
Now  it  is  clear  that  all  animals  perform  the 
will  of  the  Creator,  and  that  all  the  phenomena  of 
nature  are  subservient  to  it ;  yet  we  know  of  no 
revelation  amongst  the  race  of  tigers,  or  of  prophets 
amongst  wolves.  The  thoughtful  student  therefore 
concludes  that  the  Almighty  can  influence  all  creation 
to  do  His  will  without  uttering  a  word.  It  is  He 
who  teaches  the  squirrel  to  lay  up  a  winter  store,  the 
dormouse  to  sleep  during  the  winter's  cold,  and  the 
seal  to  make  a  dwelling  wherein  her  young  are  safe 
from  the  polar  bear ;  what  indeed  is  pure  instinct,  but 
the  will  of  God  carried  out  by  dumb  animals?" 

53  By  instinct  is  to  be  nndevstood,  the  performance  of  some  action,  for  wiiich  it 
is  impossible  tbat  the  animal  couUl  find  a  reason,  e.r/.,  a  biril.  who  has  never  laid 


678 

Inspieation]  Now  when  once  we  acknowledge  that  God 
has  taught  the  lower  ammals  to  iDerform  His  will,  it 
hecomes  a  matter  of  interest  that  we  should  study 
their  character.  Are  all,  are  any,  such  as  our  theolo- 
gians tells  us  that  man  would  be,  but  for  the  divine 
revelation  in  the  Bible  which  guides  him?  Let  us 
ask  ourselves.  Do  the  birds  of  the  air  detest  their 
parents  ?  Do  cows  and  sheep,  lions  and  tigers, 
commit  murder  amongst  themselves  ?  Is  adultery 
common  amongst  the  feathered  creation  ?  does  the 
cock  allow  it  in  his  seraglio,  or  the  deer  permit  it 
amongst  the  hinds  ?  Stealing  the  goods  of  each  other 
cannot  exist  amongst  the  lower  animals,  where  none, 
or  very  few,  can  have  private  stores ;  and  false  witness 
is  equally  impossible.  Covetousness  can  only  exist  in 
the  same  sense  as  when  a  hungry  man  may  be  said  to 
covet  a  banquet.  But  the  observations  of  some  lovers 
of  natural  history  inform  us  that  they  have  witnessed 
intrigues  in  an  aviary ;  and  amongst  pigeons  too, 
close  observers  tell  us  that  adultery  is  occasionally 
witnessed ;  and  whenever  it  occurs,  and  is  detected, 
the  injured  husband  punishes  fiercely  not  only  the 
invader  of  his  family,  but  the  erring  wife  as  well. 
Observers  have  also  witnessed  attempts  at  murder 
amongst  chickens,  and  deliberate  theft  amongst  crows, 
ravens,  dogs,  and  other  animals;  but,  in  every  instance, 
there  has  also  been  noticed  an  attempt  to  punish  the 

an  eg!?,  canuot  know  why  she  bnilcls  a  uest,  nor  can  she  know  why  she  sits  upon  the 
eggs  when  once  laid;  the  hen's  young  ones  have  no  propensity  to  go  into  the  water, 
but  can  give  no  reason  why  they  avoid  it,  any  more  than  can  ducklings  tell  why  they 
seek  the  pond  ;  this  instinct  is  quite  independent  of  the  reasoning  power  of  the 
lower  animals,  which  is  the  result  of  memory,  education,  and  judgment.  It  is 
instinct  which  makes  a  hen  seem  distressed  when,  after  sitting  on  ducks'  eggs, 
she  sees  the  young  ones  go  into  the  lake ;  it  is  reason  which  induces  her  to  look 
calmly  on  whilst  another  such  brood  does  (he  same ;  and  it  is  the  result  of  education 
when  she  at  length  leads  another  Lrood  of  ducklings  to  their  proper  feeding  quarter. 


679 

Inspiration]  offenders.  If  iiideecl  wc  may  put  any  credit  in 
the  anecdotes  told  by  some  of  onr  naturalists,  we  can 
believe  that  amongst  crows  an  inrlividual  is  arraigned, 
tried,  condemned,  and  executed  by  his  fellows. 

Again,  if  wo  turn  our  attention  to  those  parts  of 
the  human  race,  to  Avliom,  according  to  our  divines,  no 
revelation  has  ever  reached,  we  do  not  find  man  so 
utterly  worthless  as  the  theory  of  the  necessity  for  an 
inspired  communication  from  the  Almighty  would 
make  him.  The  New  Zealander  noAV  does  not  difler 
from  the  New  Zealander  in  the  time  of  Captain  Cook, 
except  that  he  is  not  a  cannibal.  When  first  disco- 
vered, the  inhabitants  of  Owhyee  were  described  as  a 
lovable,  gentle  and  winning  race,  and  their  land  as  a 
paradise  ;  but  since  the  missionaries  have  preached  to 
them,  and  the  white  man  has  corrupted  them,  they 
have  become  hypocrites  of  a  deep  dye.  If  we  turn  to 
Europe,  we  find  that  the  Etruscans  and  the  Phoeni- 
cians vie  in  everything  with  the  modern  English; 
and  we  can  nowhere  find  that  Greece  and  Rome  had 
men  more  utterly  demoralised  than  many  of  our  own 
people.  Loudon,  Yienna,  and  Paris  are  as  full  of 
crime  as  was  Corinth,  Athens,  or  the  home  of  the 
Cfesars.  We  may  look  at  the  same  subject  from  yet  a 
different  point  of  view,  and  examine  what  the  crimes 
are  to  which  human  beings  are  most  prone.  They 
are  simply  adultery,  murder  or  fighting,  theft  and 
drunkenness.  Offences  against  theologjs  the  philo- 
sopher does  not  reckon  in  this  category.  When  we 
examine  into  these  misdeeds,  Ave  find  that  they  are 
to  a  certain  extent  common  amongst  brutes.  The 
Almighty  has  implanted  an  instinct  in  the  males  of 
many  animals,  which  impels  them  to  fight  for  their 
females,  and,  as  a  result,  the  breed  is  kept  u])  in  the 


680 

Inspiration]  best  form  for  strength,  us  the  weakest  sires  are 
killed.  Amongst  men,  on  the  contrary,  contests  such 
as  these  are  forhiclden,  and,  as  a  result,  the  constitu- 
tional vigour  of  the  human  race  declines  in  direct 
proportion  to  its  civilisation  ;  for  wherever  money  buys 
for  the  male  that  which  his  individual  or  physical 
qualities  would  have  been  unable  to  obtain  for  him  in 
the  battle  of  life,  an  inheritance  of  debility  or  disease 
is  given  to  the  offspring.  Again,  let  us  examine  the 
propensity  to  fight;  this  exists  equally  in  some 
animals  and  amongst  men,  and  is  equally  punished 
by  both ;  the  rogue  elephant  is  driven  from  the  herd, 
the  rat  who  is  disgusting  to  his  fellows  is  eaten.  If 
man  is  quarrelsome,  he  is  sometimes  sent  to  Coventry, 
and  sometimes  he  is  transported.  Novv  the  propensity 
to  fight  over  a  bone,  over  a  female,  or  from  simple 
viciousness,  cannot  be  said  to  be  a  sin  against  God 
when  we  meet  with  it  in  a  dog,  nor  can  we  judge 
differently  of  it  when  it  occurs  in  a  man. 

Moreover,  as  the  Almighty  has  given  to  some 
animals  the  power  to  organise  themselves  into  a  sort 
of  society,  governed  by  laws,  so  He  has  enabled  man 
to  do  the  like ;  and  we,  knowing  the  viciousness  of 
one,  the  weakness  of  another,  and  the  might  of  a 
third  set  amongst  ourselves,  have  contrived  a  code  of 
laws,  by  which  we  attempt  to  ensure  for  all  as  much 
comfort  as  is  com]Datiblc  with  their  well-being.  But 
laws  are  the  result  of  organisation,  and  the  proposal 
to  organise  a  system  is  always  due  to  the  influence 
of  an  individual.  But  it  very  seldom  happens  that 
the  man  who  is  astute  enough  to  organise,  is  powerful 
in  thews  and  sinews.  He  must,  therefore,  associate 
himself  with  the  brute  force  of  a  chief,  or  he  must 
clothe  himself  with  imaginary  power.     To  associate 


681 

Inspiration]  himself  with  a  chief,  as  Samuel  did  with  Saul, 
may  prove  a  false  step,  if  the  leader  be  quarrelsome, 
or  obstinate.  It  has,  therefore,  generally  been  con- 
sidered the  safest  plan  for  the  organiser  to  clothe 
himself  with  some  unseen  power.  Savages,  like  doo-s 
and  horses,  are  very  timid,  and  the  biggest  of  them 
are  cowed  by  the  supernatural.  The  organiser,  there- 
fore, has  generally  resorted  to  superstitious  terrors, 
and  has  averred  that  the  laws  Avhich  he  enunciates  are 
of  divine  origin.  But  it  is  the  business  of  such  an 
one  to  provide  for  the  permanency  and  dissemination 
of  his  code,  as  well  as  to  prepare  it ;  consequently  he 
seeks  out  pupils  whose  minds  he  can  mould  to  suit 
his  views.  To  them  he  gives  the  necessary  instruc- 
tion, and  he  shows  them  how  they  can  best  utilise 
the  instincts  of  their  fellow  men,  in  favour  of  order 
generally,  and  of  their  own  order  in  particular. 
Hence  arises  the  doctrine  of  inspired  law,  and  its 
comparative  permanence. 

This  deduction  involves  the  idea  that  there  are 
two  distinct  classes  of  offences  —  1,  those  against 
society  ;  2,  those  which  controvert  the  reality  of  the 
inspiration  story  of  the  organiser.  To  the  first  none 
are  disposed  to  be  merciful,  for  all  suffer  equally  from 
crimes  against  order.  To  the  second  the  hierarchy 
may  be  lenient,  if  the  offender  chooses  to  atone  for 
his  contumely  by  a  money  payment,  and  thus  to 
acknowledge  his  submission.  This  is  "evidently  the 
view  taken  by  the  Papal  priesthood,  which  has  esta- 
blished a  code  of  mortal  and  venial  sins.  In  our  own 
church  all  sins  alike  are  deadly,  and  heresy  and  mur- 
der are  regarded  as  equally  damnable.  If  Protestant 
bishops  were  as  astute  as  the  Papal,  they  would 
contrive  a  plan  for  the  laity  to  buy  ofi"  the  penalties 


682 

Inspiration]  incurred  for  sinning,  casnally  or  doctrinally,  uml 
they  would  allow  looi^-lioles,  by  means  of  which  any 
of  their  recalcitrant  members  might  pass  unscathed. 

Ere  Ave  leave  the  subject,  let  us  examine  it  from 
3^et  another  point  of  view.  The  current  doctrine  of 
Anglican,  Presbyterian,  and  probably  Papal  divines, 
is  that  the  Bible  is  the  inspired  word  of  God.  They 
are  compelled  to  allow  tbat  the  works  of  creation 
are  also  emanations  of  His  Avill.  Consequently  we 
should  infer  that  the  study  of  His  works,  as  seen  in 
nature,  would  be  that  most  highly  cultivated  by 
theologians.  We  can  scarcely  conceive  how  any  one 
can  profess  to  adore  the  Creator,  and  yet  studiously 
withdraw  attention  from  His  works.  Yet  this  has 
been  done  by  divines  in  the  past  times,  and  is  done  at 
the  present  day.  It  is  true  that  some  have  cultivated 
the  physical  sciences,  with  a  view  to  establish  the 
truth  of  the  Bible  ;  but  I  have  never  read  any  of 
their  works  without  a  painful  feeling  that  there  was 
a  sui-)2-)ressio  verl.  As  a  rule,  however,  the  theologians 
of  to-day  seem  to  abhnr  physical  science,  like  the 
Papists  did  in  the  time  of  Galileo.  To  them  criticism 
is  a  snare  of  the  Devil,  and  the  cultivation  of  geology 
a  preparation  for  hell.  AVe  have  heard  the  British 
Association  denounced  as  a  hot-bed  of  infidelity,  both 
in  England  and  Scotland,  by  earnest  preachers,  who 
professed  to  love  the  Almighty,  and  to  be  able  to 
teach  the  people  His  w^ays  and  works.  Such  men 
have,  indeed,  stereotyped  their  belief  in  the  saying — 
iihl  tres  medicl  ibi  duo  athei,  which,  being  interpreted 
freely,  means  "  two  out  of  three  cultivated  minds 
disbelieve  our  teaching." 

Now  it  is  morally  impossible  that  a  real  "  inspira- 
tion "  can  be  at  variance  with  the  other  works  of  the 


683 

Inspiration]  Almighty,  and  if  there  be  a  difference,  it  is 
certain  that  a  man  who  professes  to  be  theopneiistos 
is  far  more  lilcelv  to  be  ^yrong  than  the  whole  cvea,- 
tion.  If  then  any  writer  asserts  that  death  came 
into  the  world  only  some  six  thousand  years  ago,  in 
consequence  of  two  people  eating  an  apple,  whilst 
the  rocks  tell  us  that  they  have  existed  myriads  of 
years,  and  we  see  that  they  abound  with  the  bodies 
of  defunct  animals,  it  is  clear  that  the  author  is  not 
to  be  trusted.  Now  the  philosopher  considers  that 
when  such  difference  is  shown  to  exist  between  the 
assertions  in  a  book  and  in  nature,  it  behoves  both 
the  divine  and  the  geologist  to  inquire  closely  into 
their  respective  assertions.  This  plan  is  conscien- 
tiously carried  out  by  the  physicist,  it  is  systemati- 
cally neglected  by  the  divine.  For  the  theologian 
it  is  easier  to  objurgate  a  man  than  to  investigate 
into  the  truth  of  an  assertion. 

When  once  it  has  been  recognised  that  it  is 
advisable  to  bolster  up  the  theory  of  plenary  inspira- 
tion by  ecclesiastically  tabooing  physical  science,  it 
follows,  as  a  matter  of  course,  that  only  those  are 
eligible  for  the  church,  who  are  too  weak  minded  to 
think  for  themselves,  too  indolent  to  think  at  all,  or 
who  have  a  conscience  sufficiently  elastic  to  enable 
them  to  promulgate  a  doctrine  to  which  they  give 
no  credence. 

It  is  impossible  for  any  one,  who  is  observant  of 
such  matters,  to  doubt  that  the  priests  of  the  Roman 
church  have  ever  been  (except  in  few  conspicuous 
instances)  the  most  narrov;  minded  of  all  professional 
men.  Their  ranks,  we  find  from  a  recent  trial  in  a 
court  of  law,  are  mainly  recruited  in  England  from 
the    lowest    orders    of   "  middle    life."      For    a    long 


684 

Inspiration]  iDeriod  also,  in  our  own  churcli,  there  has  been 
an  adage  that  the  ecclesiastical  profession  is  the  best 
suited  for  the  "  fool  of  the  family,"  and  the  experi- 
ence of  existing  bishops  shows  that  the  position  of 
an  Anglican  minister  of  faith  is  no  longer  a  tempta- 
tion for  a  man  of  powerful  intellect ;  an  university 
education  is  now  a  means  to  enable  a  gentleman  to 
avoid  entering  into  the  "establishment,"  rather  than 
a  stepping  stone  to  such  emoluments  as  it  offers  ; 
whilst  theological  colleges  have  been  established  to 
enable  "literates"  (lucns  a  non  lucendo)  to  enter 
into  our  ancient  pulpits. 

Hence  the  doctrine  of  the  plenary  inspiration  of 
the  Bible  had,  and  still  has,  a  direct  tendency  to 
divide  the  world  into  bigots  and  philosophers  ;  per- 
sons who  resolve  never  to  think  about  the  most 
important  object  for  man  to  contemplate  —  the  works 
of  Clod,  and  persons  who  resolve  to  think  over  every- 
thing with  which  they  come  into  contact.  The 
doctrine  has,  moreover,  a  tendency  to  deteriorate 
steadily  the  intellectual  condition  of  the  clergy,  for 
none  dare  cultivate  their  minds  when  they  feel  that 
one  subject  for  thought  is  closed  to  them ;  and  whilst 
the  dogma  stunts  the  mental  powers  of  the  teachers, 
it  increases  the  moral  slavery  of  their  followers,  or  it 
provokes  the  antagonism  of  their  hearers.  When  the 
pulpit  is  filled  by  the  fool  of  the  family,  the  congre- 
gation is  divided  into  those  who  are  willing  to  be  led 
by  him,  and  those  who  look  upon  his  doctrine  in  its 
true  light.  Such  things  ought  not  to  be.  It  is  pos- 
sible that  this  warning  from  a  layman  may  meet  the 
eye  of  some  ecclesiastical  liierarch.  If  it  do,  we  can 
only  add  that  it  is  our  earnest  hope  that  theology  may 
be  cultivated  as  an   exact  science,  with  the  Church  of 


685 

Inspiration]  England  for  u  professor;  rather  thim  that  she 
should,  by  her  culpable  bigotry,  ally  herself  to  Eome, 
and  again  endeavour  to  enslave  the  human  mind, 
until  the  only  individuals  permitted  to  live  are  those 
who  are  greater  fools  than  the  biggest  one  in  "the 
family,"  or  at  any  rate  who  profess  themselves  to  be 
so.  If  our  clergy  would  only  take  for  their  motto, 
MiKjna  est  Veritas,  et  j^n'cevalchlt,  they  would  do  far 
more  good  to  themselves  and  their  flocks,  than  by 
continuing  to  adhere  to  their  present  motto,  Audi 
Ecclesiam.  In  other  words,  if  our  divines  show  that 
they  dare  to  think,  they  w-ould  do  more  to  convince 
the  gainsayers,  than  by  practically  saying,  I  am  Sir 
Oracle,  and  when  I  ope  my  lips,  let  no  dogs  bark. 

But  it  must  still  farther  be  noticed,  that  one  of 
the  necessary  accompaniments  of  insufficient  educa- 
tion, in  the  leaders  of  religious  thought,  is  the 
constant  tendency  in  the  interpretation  of  the  '  word,' 
Avhich  is  said  to  be  inspired,  to  lean  to  the  animal  pro- 
pensities of  men  rather  than  to  appeal  to  their  better 
aspirations.  Some  preachers  desire  to  be  real  Boa- 
nerges, or  sons  of  thunder,  and  rouse  the  passions 
of  their  hearers  by  flaunting  before  them  the  zeal  of 
Moses,  who  ordered  the  murder  of  some  thousands  of 
his  followers,  when,  being  guilty  of  heresy,  they 
thought  more  of  a  figure  than  of  the  unseen  God  ; 
or  they  applaud  the  holy  indignation  of  Samuel,  who 
hewed  Agag  in  pieces  before  the  Lord;  and  preach 
from  such  texts  as  "Do  not  I  hate  them  that  hate 
thee,  and  am  not  I  grieA^ed  with  those  that  rise  up 
against  thee  ?  Yea,  I  hate  them  right  sore,  even 
as  though  they  were  mine  enemies"  (Psalm  exxxix. 
21,  22  ;  Prayer-book  version).  Others,  of  a  revengeful 
disposition,    quote    authoritatively    such   passages    as 


686 

Inspiration]  "Happ_y  shall  he  he  that  rewardeth  thee  as 
thou  hast  served  us.  Happy  shall  he  he  that  taketh 
and  dasheth  thy  little  ones  against  the  stones" 
(Psalm  cxxxvii.  8,  9) ;  or  "  God  shall  wound  the  head 
of  his  enemies,  and  the  hairy  scalp  of  such  an  one  who 
goeth  on  still  in  his  trespasses  "  (Psalm  Ixviii.  21). 
Such  an  one  was  John  Ivnox  ;  and  such  were  Peter 
the  hermit,  and  all  the  Crusaders;  such  were  Torque- 
mada  and  all  the  Inquisitors  ;  such  were  the  bigot 
Spaniards  in  America  and  the  Low  Countries;  and 
such  were  the  Puritans,  the  Covenanters,  and  the 
Koyalists ;  such  were  the  English  invaders  of  Ireland, 
and  such  were  the  savage  Irish  who  opposed  them ; 
such  even  are  the  majority  of  modern  as  well  as 
ancient  hierarchs;  such  probably  the  class  will  ever 
be.  The  words  of  Butler  describe  many  of  to-day,  as 
truly  as  they  depicted  the  same  race  in  his  own  times. 

"For  lie  was  of  tliat  stubborn  crew 
Of  errant  saints,  whom  all  men  grant 
To  be  tlie  true  cliurcli  militant. 
Such  as  do  build  their  faith  upon 
The  holy  text  of  pike  and  gun  ; 
Decide  all  controversy  by 
Infallible  artillery; 
And  prove  their  doctrme  orthodox 
By  apostolic  blows  and  knocks  ; 
Call  fire  and  sword  and  desolation 
A  godly  thorough  reformation  ; 
Which  always  must  be  carried  on, 
And  still  be  doing,  never  done  ; 
As  if  religion  was  intended 
For  nothhig  else  but  to  be  mended  ;  " 


and  who 


"  Compound  for  sins  they  are  inclined  to, 
By  damning  those  they  have  no  mind  to,"  &c. 

HuDiBKAS,  Canto  I.,  lines  Ibl,  seq. 


687 

Inspikation]  Some  preachers,  on  the  other  hand,  perhaps 
fine  specimens  of  their  sex,  with  reguhxr  and  hand- 
some features,  bkie  eyes,  bushy  whiskers,  lirown  curly 
hair,  a  fine  voice,  winning  manner,  and  gushing  over 
with  love  towards  every  one  who  is  young,  beautiful, 
and  charming  amongst  the  gentler  sex,  prefer  to  dwell 
upon  such  parts  of  the  inspired  word  as  enable 
them  to  talk  of  love.  Such  an  one,  not  long  ago, 
was  preaching  in  Liverpool,  and  used  the  following 
language,  which  was  taken  down  in  writing  by  one 
of  my  friends  :  "  Which  of  you,  my  beloved,  hath 
said  to  Him,  '  Spread  Thy  skirt  over  thine  handmaid, 
for  thou  art  a  near  kinsman  '  ?  If  any  of  you  have 
done  so,  then  hath  He  answered  thee  in  the  words 
of  Ezekiel  (ch.  xvi.) :  '  AYhen  I  passed  by  thee,  and 
looked  on  thee,  behold  thy  time  was  the  time  of  love, 
and  I  spread  my  skirt  over  thee  and  covered  thy 
nakedness ;  yea,  I  sware  unto  thee,  and  entered  into 
a  covenant  with  thee,  and  thou  becamest  Mine.'  " 
Such  are  the  popular  preachers  who  get  up  bazaars, 
or  exhibitions,  wherein  they  can  show  all  the  lovely 
slippers,  or  other  embroidery,  which  have  been  worked 
for  them  by  their  devoted  hearers. 

Another  set  of  preachers  delight  to  dwell  upon 
such  texts  as  "  Woe  unto  you,  ye  blind  guides,  which 
strain  at  a  gnat,  and  swallow  a  camel "  (Matt,  xxiii. 
24),  and  hang  thereupon  fierce  tirades  against  Papists, 
Unitarians,  Ritualists,  and  all  who  differ  from  them 
in  creed.  Such  delight  to  quote  the  passage,  "  Think 
not  that  I  am  come  to  send  peace  on  earth ;  I  came 
not  to  send  peace,  but  a  sword.  For  I  am  come  to  set 
a  man  at  variance  against  his  father,  and  the  daughter 
against  her  mother,  and  the  daughter-iu-law  against 
her  mother-in-law  :  and  a  man's  foes  shall  be  thcv  of 


688 

Inspiration]  his  own  household  "  (Matt.  x.  34,  35).  Or,  if 
speaking  of  such  rivals  as  Jesuits,  or  Ritualists,  they 
gloat  over  the  descrijjtion,  "  having  a  form  of  godli- 
ness, hut  denying  the  power  thereof ;  of  such  sort  are 
they  that  creep  into  houses  and  lead  captive  silly 
women"  (2  Tim.  iii.  6),  Or,  in  a  fiercer  mood,  they 
adopt  the  language  of  Isaiah,  and  say,  "  Ye  sons  of 
the  sorceress,  the  seed  of  the  adulterer  and  the  whore, 
are  ye  not  children  of  transgression,  a  seed  of  false- 
hood?" (Is.  Ivii.  3,  4);  or  with  the  language  which 
Matthew  puts  into  the  mouth  of  the  Saviour,  "  0 
generation  of  vipers,  how  can  ye,  being  evil,  speak 
good  things?"  (Matt.  xii.  34),  or  "Ye  serpents,  ye 
generation  of  vipers,  how  can  ye  escape  the  damnation 
of  hell?"  (Matt,  xxiii.  33). 

Surely,  when  we  find  that  the  Bible  lends  itself 
so  readily  to  the  justification  of  murder  in  a  religious 
cause,  and  of  adultery  as  a  sacred  emblem,  and  when 
we  find  that  it  contains   a   selection   of  such  abusive 
terms  as  deserve,the  modern  name  of  "Billingsgate," 
it  is  justifiable  for  us  to  consider  it  to  be  the  word 
of  man,  rather  than  the  inspired  outpoudngs  of  the 
Almighty.      (See  Kevelation.) 
JoAB,  ^^^'"'''  (1  Sam.  xxvi.  6),  "  Jo  the  father." 
JoAH,  ^^'^''  (2  Kings  xviii.  18),  "  Brother  to  Jo." 
JoASH,  ^^''^'^  (Judg.  vi.  11),  "  Jo,  or  Jah,  is  fire." 
Joe,  ^'i'^^'  (Gen.  xlvi.  13,  Job  i.  1),   "  The  ill-treated  one," 

from  ^.^^\ 
JoBAB,  ^?''^  (Gen.  X.  29),  etymology  doubtful ;  most  probably 

a  variant  of  ^^^,  liohah,  Avhich  see. 
JocHEBED,   "'99''^    (Exod.  vi.  20),  "  Jao  is  glorious."     This 
name    was    borne,    we    are    told,    by    the    mother   of 
Moses  ;   at  a  time,  therefore, — i.  e.  if  we  are  to  believe 
the  testimony  of  the  latter, — that  the  name  Jehovah 


689 

Jochebed]  was  first  revealed  to  him  (see  ExocT.  vi.  3)  when 
he  was  about  eighty  years  old.  We  must  conclude 
that  her  cognomen  was  given  to  her  by  some  his- 
torian who  has  overlooked  the  anachronism. 

Joed,  "'^1''  (Nehem.  xi.  7),  "  Jao  is  duration,"'  or  "  Jao  is 
witness." 

Joel,  ^^^'i''  (1  Sam.  viii.  2),  "Jao  is  El," 

Respecting  the  book  in  the  Bible  which  goes  by 
the  name  of  this  prophet,  we  have  very  little  to  say, 
except  that  all  the  vaticinations  therein  contained 
resemble  those  of  ancient  oracles  generally,  being 
couched  in  language  of  which  none  can  divine  the 
meaning ;  or,  if  a  few  here  and  there  are  sufficiently 
clear  to  be  understood,  they  have  been  proved  by 
subsequent  events  to  be  worthless  prophecies.  Yet 
there  is  an  episodical  allusion  contained  in  the  third 
chapter,  which  supplies  a  missing  link  in  a  chain  of 
evidence,  upon  which  we  may  profitably  dwell.  We 
find,  in  the  fourth  and  following  verses,  "  What  have 
ye  to  do   with  me,  0  Tyre,  and  Zidon,  and  all  the 

coasts  of  Palestine  ? Because  ye  have  taken 

my  silver  and  my  gold,  and  have  carried  into  your 
temples  my  goodly  pleasant  things ;  the  children 
also  of  Judah  and  the  children  of  Jerusalem  have 
ye  sold  unto  the  Grecians,  that  ye  might  remove 
them  far  from  their  border.  Behold,  I  will  raise 
them  out  of  the  place  whither  ye  have  sold  them, 
and  will  return  your  recompense  upon  your  own 
head  ;  and  I  will  sell  your  sous  and  your  daughters 
into  the  hand  of  the  children  of  Judah,  and  they 
shall  sell  them  to  the  Sabieaus,  to  a  people  far  off, 
for  Jehovah  has  spoken  it." 

We  supplement  the  information  thus  gained,  from 
Amos   i.    1-15,    wherein    we    learn    that    Damascus 

X  X 


690 

JoELj  tln-eshecl  Gilead,  and  that  Gaza,  Aslidod,  and  Tyrus 
"  delivered  up  tlie  whole  captivity  to  Edom."  Now 
in  these  few  verses  two  things  are  noteworthy,  first, 
that  the  Prophet  speaks  of  some  conquest  of  which 
we  have  not  hefore  heard,  and,  secondly,  that  the 
Grecians  ^''?)l,  jaranim,  are  mentioned  for  the  first 
time  in  the  Bible. 

In  pursuing  these  points,  we  ascertain  from  the 
opening  verse  of  Amos,  that  he  prophesied  during  the 
reign  of  Uzziah,  and  there  is  great  reason  to  believe 
that  Joel  was  contemporary  with  him,  for  both  equally 
refer  to  one  particular  captivity  of  Judah  and  Jeru- 
salem, by  the  Tyrians,  the  Philistines,  and  Syrians. 
From  the  joint  production  of  these  writers,  we  learn 
that  the  armies  of  Tyre  and  Zidon,  associated  with 
the  Philistines,  and  probably  with  Grecian  mercena- 
ries and  the  Syrians,  attacked  Judah  and  Jerusalem, 
and  carried  away  a  considerable  number  into  slavery. 
We  can,  moreover,  come  to  no  other  conclusion  than 
that  these  events  happened  in  the  time  of  Uzziah,  or 
possibly  in  that  of  his  immediate  predecessor.  We 
turn  therefore  to  the  history  of  Amaziah  and  his 
son,  where,  to  our  amazement,  we  find  that  the  first 
completely  annihilated  the  Edomites  (2  Chron.  xxv. 
11-14),  but  that  he  v/as  subsequently  conquered  by 
Joash,  King  of  Israel,  who  brake  down  the  wall  of 
Judah  and  Jerusalem,  and  took  all  the  gold  and  silver 
from  the  house  of  the  Lord,  and  from  the  king's  house, 
and  then  returned  to  Samaria.  By  the  same  autho- 
rity, we  are  informed  that  Uzziah  "warred  against 
the  Philistines,  and  brake  down  the  wall  of  Gath,  and 
the  wall  of  Jabnch,  and  the  wall  of  Ashdod,  and  built 
cities  about  Ashdod,  and  among  the  Philistines ;  and 
God  helped  him  against  the  Phihstines,  and  against 


691 

Joel]  the  Arabians,  and  against  the  Mehunims  (Edoniites?). 
And  the  Ammonites  gave  gifts  to  Uzziah,  and  his 
name  spread  abroad  to  the  entering  in  of  Egypt," 
&c.  (2  Chron.  xxvi.  6-9).  The  writer  in  the  book 
of  Kings  says  nothing  of  Uzziah,  whom  he  calls 
Azariah,  except  that  he  built  Elath  (2  Kings 
xiv.  22). 

Now  it  is  utterly  impossible  that  the  accounts  in 
the  writings  of  Joel  and  Amos,  and  those  in  the  so- 
called  historical  books,  can  both  be  true.  If  we  give 
credence  to  the  former,  and  believe  that  Jerusalem 
was  pillaged  by  Syrians,  Tyrians,  Zidonians  and 
Philistines,  and  that  the  captives  were  sold  to 
Grecians  and  Edomites,  we  must  believe  that  the 
writer  of  the  Chronicles  has  deliberately  falsified 
history,  and  described  a  signal  defeat  as  if  it  had 
been  a  glorious  conquest  effected  by  the  victims. 
He  probably  was  not  the  only  scribe  in  those  days 
who  acted  thus,  and  assuredly  he  has  had  many 
imitators  since.  If,  on  the  other  hand,  we  trust  the 
historian,  what  credence  can  we  give  to  prophets  who 
bewail  the  misery  of  a  victorious  people,  and  denounce 
wrath  upon  nations  v.dio  have  not  sinned  ?  When  we 
consider  how  prone  all  braggarts  are  to  boast,  we 
feel  much  more  disposed  to  credit  Joel  and  Amos 
than  the  historical  writers.®' 

The  second  point  which  we  observe  in  "  Joel "  is 

91  Compare  2  Chron.  xxviii.  17-19,  Isa.  xi.  14,  Jerem.  sxviii.  2,  3,  xlis.  7,  20, 
Ezek.  XXV.  12-14,  all  of  wliich  show  thai  Edom  vas  a  xiowerfui  people  to  a  period 
Ion"  after  Amaziah.  If  we  consider  that  the  events  recorded  as  nccurriug  iu  tho 
time  of  Ahaz,  ahont  eighty  years  after  the  reign  of  Ahaziah,  really  ha])peued  prior 
to  Iho  time  of  Amos  and  Joel,  we  are  still  more  astonished  at  the  account  of  the 
Chronicler.  It  wonld  be  incomprehensible  how  he  ever  persuaded  himself  to 
describe  the  miserable  condition  of  Aliaz,  did  we  not  see  that  the  king  who  followed 
him  was  Hezelaah,  whose  glories  shone  the  brighter  from  contrast  with  tlie 
misfortunes  of  his  predpcessor. 


692 

Joel]  the  mention  of  Grecians,  and  the  fact  that  some  Jews 
were  reall}'-  sold  to  that  people.  As  this  is  the  first 
time  in  the  Jewish  history  that  we  find  this  name 
introduced,  we  naturally  inquire  whether  there  is  any 
other  reference  to  the  nation.  Passing  by  Grenesis 
for  a  time,  we  find  them  first  noticed  by  the  second 
Isaiah,  where  Javan  is  spoken  of  as  some  distant 
place,  imperfectly  known,  and  in  Ezek.  xxvii.  13, 
where  it  is  spoken  of  as  trading  with  Tyre.  In 
Daniel  we  find  Grecia  mentioned  as  if  the  writer 
were  familiar  with  the  name.  Hence  we  conclude 
that  the  Jews  had  no  intimate  knowledge  of  Javan 
or  the  Greeks  until  a  very  late  period  of  their 
history,  very  probably  not  until  the  time  that  some 
of  the  captives  sold  to  the  Grecians  returned  to 
their  home  in  Judiea.  Now  it  is  perfectly  clear  that 
if  a  writer  only  knows  the  name  of  a  country,  as 
at  one  time  we  knew  that  of  Japan,  he  cannot 
name  its  towns  correctly.  Consequently  we  are  driven 
to  the  conclusion  that  the  writer  in  Genesis,  who 
described  the  sons  of  Javan  to  be  Elishah,  Tarshish, 
Kittim  and  Dodanim,  must  have  been  subsequent 
to  those  authors  who  only  knew  Javan  as  we  knew 
Cathay.  The  knowledge  of  "Citium"  succeeded  the 
knowledge  of  "Grecia"  in  the  minds  of  the  Jews. 
When  we  have  recognised  these  deductions,  we 
naturally  conclude  that  some  if  not  all  of  the  other 
passages  where  the  "  Chittim,"  or  inhabitants  of 
Citium,  are  referred  to,  are  of  later  date  than  the 
prophets  Joel  and  Amos.  Thus,  for  example,  we  feel 
obliged  to  place  the  story  of  Balaam  at  a  very  late 
period  of  the  Jewish  history,  when  ships  of  Chittim 
were  known  to  exist.  This  acquaintance  seems  to  have 
been  made  in,  ov  shortly  before,  the  time  of  Jeremiah, 


693 

Joel]  who  is  the  first  to  speak  of  the  "  Isles  of  Cliittim  " 
(Jer.  ii.  10). 

Thus  we  sec  that  the  ciisual  meiitiou  of  the 
Grecians  by  Joel  proves  to  be  a  link  in  the  long 
chain  of  circumstantial  evidence,  which  demonstrates 
that  the  Old  Testament  generally  is  not  to  be 
depended  upon  for  absolute  truthfulness,  and  that 
even  its  historical  books  cannot  be  relied  upon  as 
trustworthy, 

JoELAH,  i^^'^'i'""!''  (1  Chron.  \ii.  7),  "  Jao  is  high,"  or  "he 
worships  Jao  ; "  from  ^'^l,  yaho,  the  n  in  the  word 
being  dropped;  and  ^2^,  alah,  'to  adore;'  or  ^i^, 
alali,  '  to  be  elevated,'  '  to  glow,  burn,  or  shine,'  '  to 
be  round,'  '  to  sprout.' 

JoEZER,  "^IVy  (1  Chron.  xii.  6),  "Jao  is  a  helper." 

JoGBEHAH,  '^v'??!  (Numb,  xxxii.  35),  "Lofty"  (Gesenius) ; 
"high  place"  (Fiirst).  Possibly  "He  will  gather 
in,"  being  the  future  of  ^^^„  gahah. 

JoGLi,  v^l  (Numb,  xxxiv.  22),  translated  "  led  into  exile  " 
by  Gesenius  and  Fiirst.  This  signification  being 
very  inappropriate,  we  seek  another,  and  turn  to  ^5^, 
aged,  or  '^7^V.,  eglali,  and  i^l,  jah,  of  which  the  n  is 
dropped,  and  then  discover  the  meaning  to  be  *Jah 
is  a  rolling  one,'  'the  calf,'  or  'the  chariot.'  Any  of 
these  significations  being  unbearable  to  a  modern 
Jew,  it  is  probable  that  later  historians  gladly  altered 
it  from  n^'p^V,  to  ')>}:. 

JoHA,  ^'P''''  (1  Chron.  viii.  16),  probably  one  of  the  forms  of 
Jao  (see  Jehu)  ;   "  Y6  is  living"  (Fiirst). 

JoHANAN,  l^^ni^  (2  Kings  xxv.  23),  "  Jeho  bestows." 

JoiAKiM,  ^"P'!}''  (Nehem.  xii.  10),  "  Jao  sets  up." 

JoiARiB,  ^'yy  (Ezra  viii.  16),  "Yeho  is  a  combatant" 
(Fiirst). 

JoKDEAM,  ^VTiPr  (Josh.  XV.  56),  "The  mother  is  burning;" 


694 

JokdeamJ  from  "^i?^,  jahad,  '  to  glow,  to  burn/  and  C)^),  em, 
'  mother.' 

JoKiM,  S^^i'  (1  Cliron.  iv.  22),  ''  Jcao  sets  up." 

JoKMEAM,  sy?fp^  (1  Kings  iv.  12),  "  The  mother  is  ever- 
LT,stiug." 

JoKNEAM,  ^Wp^  (Josh.  xii.  22),  "Possessing  the  mother." 

JoKSHAx,  i^"i?^  (Gen.  xxv.  2),  "On  is  enticing,  or  lays 
snares  "  ? 

JoKTAN,  19i?T  (Gen.  X.  25),  etymology  doubtful;  possibly  from 
n^^,  tanah,  'to  adore,'  &c.;  ^^^.!^,  ien<",  'a  basket;  '  or 
^^'^,  tana,  '  to  weave,  to  erect ;  '  W^,  ako,  '  the  roe- 
buck;' i.e.  "the  roebuck's  basket."  (See  Accho, 
and  compare  Ashkelon.) 

JoKTHEEL,  ^^^Pl  (Josh.  XV.  38),  "  Serving  El." 

JoLAis,  a  Carthaginian  name,  "  lao  is  strong,"  from  ^*^)?,  lais, 
or  ^•l'^,  lasli,  'bold,  strong,'  'a  lion;  '  and  ^'^l,  yalio. 
(See  Jah,  supra.     Compare  iEolus.) 

JoNADAB,  2nyin^  ("2  Sam.  xiii.  3),  "  Jao  gave,"  or  "  gift 
of  Jao." 

Jonah,  '"'/l^  (2  Kings  xiv,  25),  "  A  dove."  We  have  already 
pointed  out  that  this  bird  was  sacred  in  the  Baby- 
lonian, Assyrian,  HebreAv,  Greek,  and  Eoman  systems 
of  religion,  and  that  it  is  equally  sacred  amongst 
ourselves,  at  least  in  words,  pictures  and  sculptures. 
The  reason  why  it  was  sacred  to  Venus  is,  I  think, 
pretty  clear,  namely,  that  its  amorous  note  in  spring- 
is  a  direct  invitation  to  mutual  fruition.  (Compare 
Song  of  Songs  ii.  11.) 

Let  us  now  examine  the  etj^mology  of  the  word. 
Taking  it  for  granted  that  the  letters  lo  may  be  ren- 
dered hy  Jao  as  in  preceding  names,  our  next  concern 
is  to  find  out  some  appropriate  signification  for  the 
syllable  ^\,  nah.  We  find  the  word  '^^^,  nah,  signifies 
'to  sit,'  'to  dwell'  (Greek  va/w),  'a  seat,'  'a  dwelling; 


695 

Jonah]  also  to  be  'lovely,  bctuitiful,  or  pleasant;'  <^[}^,  naali, 
is  'to  wail,'  or  'to  lament;'  also  'to  collect,'  'to 
come  close  together;'  nb,  noh,  =  'lamentation;' 
'^P,,  navcli,  signillcs  'inhabiting,'  lI'c;  i?-1^,  una,  means 
'to  move  to  and  fro,'  'to  wag,'  'to  shake;'  and 
'^J'^,  noali,  signifies  '  motion.'  We  may  conclude, 
I  think,  that  Jao-nak  signifies  primarily  '  the  abode 
of  Jao.'  If  wc  now  test  the  correctness  of  this 
idea,  by  an  appeal  to  certain  scriptural  episodes, 
and  to  the  legendary  stories  embodied  in  medieval 
and  modern  painting  and  sculpture,  we  shall  find 
that  the  dove  is  suj^posed  to  be  the  special  residence 
of  the  'Holy  Spirit.'  In  Matthew  iii.  16,  Mark 
i.  10,  Luke  iii.  22,  John  i.  32,  33,  the  dove  and 
the  Holy  Spirit  are  spoken  of  as  almost  identical. 
In  media5val  art,  the  dove  is  made  to  impregnate 
Mar}-,  much  in  the  same  fashion  as  the  swan  is 
represented  to  have  fertilised  Leda.  Doves  were  a 
sacred  offering  in  '  the  temple,'  and  we  know  that 
they  were  sold  therein.  Our  Saviour  did  not  object 
to  the  bird,  but  only  to  its  being  sold  in  the  holy 
place. 

Having  already  referred  to  the  meaning  of  the 
dove's  note,  "  Coa,"  it  is  scarcely  necessary  to  do 
more  than  mention  the  idea  involved  in  the  word 
y-12,  nuah,  which  signifies  '  moving  to  and  fro,'  or 
'  agitating  perpetually,'  as  a  dove  is  supposed  to  do 
when  hovering  with  her  wings.  It  wiH  suffice  if  I 
quote  Gesenius  resioectiug  his  idea  of  the  etj'mology 
of  Jonah,  —  "  the  dove :  "  "«  lihid'inis  ardore  qiice  in 
proveyhiiun  ahlit  ita  d'lctam  censco?' 

If  we  turn  to  the  proj^het  who  bore  this  name, 
we  find  the  materials  for  an  ancient  fairy  tale :  (Jonah, 
or)  The  dove  is  ihe  sou  of  (Amittai)  the  mother  on 


696 

JonahJ  liigii,  lie  lives  at  (Gath  Hepber)  the  village  of  the 
cow's  tail,  and  he  is  told  to  go  to  (Nineveh)  the 
dwelling-place  of  Ninus,  hut  shirks  the  duty ;  pre- 
fering  to  go  to  (Tarshish)  the  female,  or  possibly  the 
upright  dove,  he  is  swalloAved  up  by  (nun)  a  big  fish, 
and  he  remains  therein  for  three  days  and  nights 
(which  provokingly  reminds  us  of  Jupiter  and  Alc- 
mena)  :  and  then  the  huge  creature,  made  for  deep 
water,  becomes  somehow  able  to  get  near  enough  the 
land  to  eject  its  tenant  harmlessly  upon  the  land 
(which  again  provokes  us,  by  reminding  us  of  Arion 
and  the  dolphin).  Then,  in  some  curious  fashion, 
forty  days  are  compressed  into  two,  during  which  a 
gourd,  another  female  emblem,  rises  up  to  full  growth 
and  dies  again  ;  and  the  man,  who  could  rejoice  at 
the  destruction  of  a  million  fellow  creatures,  weeps 
over  the  loss  of  a  melon.  As  good  a  conclusion  as 
many  another  similar  story  has. 

We  see  no  more  reason  to  believe  the  tale  to  be 
real,  than  to  believe  in  the  loves  of  Asmodeus  and 
Sara.      (Tobit  vi.  and  vii.) 

A  Greek  form  of  Jonah  was  Jonas,  and  an  inge- 
nious friend  has  suggested  to  me  that  this  may  be 
the  origin  of  the  celebrated  Venus.  There  is  little 
doubt  that  Juno  and  Jonah  are  closely  related.  It  is 
curious  —  and  the  fact  tends  to  confirm  me  in  my 
belief  of  the  apocryphal  nature  of  the  story  —  that 
JonaJi  is  the  only  name  in  the  Bible  derived  from 
the  dove,  until  we  come  to  John,  whose  feminine 
attributes  are  so  conspicuous. 

Jonathan,  IC^i'^)  (Judges  xviii.  30,  1  Sam.  xiv.  16),  "  The 
gift  of  Jao." 

JoppA,  ^^l  (Josh.  xix.  46),  "Beautiful,"  "  beauty,"  or  "  she 
is  lovely." 


697 

JoEAH,  'I';!"!''  (Ezra  ii.  18).  This  name  was  borne  by  one 
who  returned  to  Jerusalem  from  Babylon,  and  it  is 
probable  that  it  ^vas  given  to  him  in  that  city.  From 
the  Ouneatic,  we  find  that  ri,  re,  or  ra,  was  one 
of  the  titles  of  the  supreme  God,  in  Assyria  and 
Babylonia ;  and  it  is  possible  that  the  cognomen 
JoRAH  expresses  the  belief  of  the  priest  who  gave  the 
name  that  Jao  and  Ra  were  the  same  deity,  under 
two  names.  But  on  reference  to  the  books  of  Ezra 
and  Nehemiah,  we  find  that  the  man  is  represented 
as  having  another  name,  viz.  Hariph  (Nehem.  vii. 
24).  We  conclude,  therefore,  that  he  had  a  cogno- 
men of  considerable  length,  one  part  of  which  w^as 
dropped  by  several  of  the  writers.  The  original 
form  was  apparently  'nr"^-1i^*,  yholmraph,  which  signifies 
"  Jah  is  juicy,  vigorous,  strong,  or  proud."  This 
has  theu  been  contracted  into  '^t'''',  jorah,  by  one 
writer;  into  ''!''''',  joral,  by  another;  and  ^'"^D,  liariph, 
by  a  third. 

Jorai,  ''^'i''  (1  Chron.  v.  13),  a  variant  of  the  above. 

JoRAM,  ^y  (1  Kings  xxii.  50),  "Jao  is  high." 

Jordan,  \T}\  (Genesis  xiii.  10),  "Flowing,"  (Compare 
Eridanus.) 

JoRKEAM,  '^^i^T't  (1  Chron.  ii.  44),  "  The  pale  mother,  or  the 
mother  is  pale;  "  "  the  moon." 

Joseph,  ^?i^  (Gen.  xxx.  24,  Psalm  Ixxxi.  5),  "He  shall  add  " 
(Gesenius),  It  is  possible  that  the  first  syllable  of 
this  name  has  reference  to  Jao,  and  the  second  may 
mean  "the  bowl,  or  cup,"  ^?,  saph,  a  name  reminding 
us  of  a  son  of  the  giant  in  Gath,  with  a  significance 
recalling  to  our  minds  the  episode  of  the  cup  out  of, 
or  by  which,  Joseph  "divined;"  or  the  second  word 
may  be  ^^^,  saphah,  '  to  open  the  lips,'  '  speech,' 
which  brings  Sappho  to  remembrance;  or  it  may  be  a 


698 

Joseph]  variant  of  ""l"^',  shcpher  (blie  final  r  being  softened 
into  h),  signifying  "to  be  bright,  or  beautiful,"  which 
makes  us  think  of  the  statement  made,  "  that  Joseph 
was  a  goodly  person  and  well  favoured."  As  there  is 
little  evidence  that  Jao  was  a  name  known  in  Jacob's 
time,  I  incline  to  the  interpretation,  "  he  will 
increase."  Fiirst  considers  it  a  variant  of  Josiphiah, 
and  equivalent  to  "  Jah  is  an  increaser," 
JosHAH,  i^p^  (1  Chron.  iv.  34),  "Jao  sustains;"  '^^'''^,  ashah, 

'  to  sustain,  prop,  heal,  solace.' 
JosHAViAH,  n^l4^i^  (1  Chron.  xi.  46),  "Jah  raises  up." 
JosHBEKASHAH,  '^'^i'^t'^'t  (1  Chrou.  XXV.  4).     I  find  no  satis- 
factory etymology  for  this. 
Joshua,  y-^^in^.  (Exod.  xvii.  .-),  "Jao  the  helper." 
JosHiA,  <^l^'^\  or  •in.^c;'.'-.^  (2  Kings  xiii.  2),  "Jao  heals." 
JosiEiAH,  !^^?^'i''  (1  Chron.  iv.  35),  "Jah  raises  us." 
Josiphiah,  n;^^pV  (Ezra  viii.  10),  "  Jao  will  increase." 
JoTBATH,  '^n^'pT  (Numb,  xxxiii.  33),  "  The  waters,  or  abun- 
dant springs  "  ? 
JoTHAM,  Q^'"'''  (Judges  ix.  5),  "Jao  is  upright,  or  perfect." 
JozABAD,  ■'?Ti''  (1  Chron.  xii.  4),  "  Jao  gives." 
JozACHAR,  1?^'''^  (2  Kings  xii.  21),  "Jo,  the  male,  Jo  is  Maha- 

deva,"  "  Y6  is  worthy  of  remembrance"  (Fiirst). 
Iphediah,  '^l^P\  (1  Chron.  viii.  26),  "Jehovah  makes  free." 
Ir,  "ly  (1  Chron.  vii.  12),  "He  is  hot,  or  ardent,"  "i''^;  also 

"  a  guard,  a  watcher,  or  angel,"  "  a  city,  or  tower." 
Ira,  ^T^  (2  Sam.  xx.  26),  "watchful." 
Irad,  ^TV  (Gen.  iv.  18),  etymology  doubtful. 
Iram,  ^y^  (Gen.  xxxvi.  43).     There  is  great  difficulty  about 
the    signification    of    this    word.       Fiirst    renders    it 
"city    district,"  which   is   a   very   incongruous  name 
for    a    duke    of   Edom.     It    may   be    rendered    "the 
watcher  on  high,"  from  "'''V,  ir,  and  ^^,   ram;  or  it 
ma}^   be    a    variant   of   Hiram,    which   would   be    as 


699 

Ikam]  appropriate  a  cognomen  for  a  ruler  in  Edom  as  for 
a  Icing  of  Tyre.  Of  the  two  etymologies  we  prefer 
the  fii'st,  as  being  most  in  accorJance  with  the  two 
following  names. 

Iri,  ''TV  (1  Chron.  vii.  7),  "  Jah  is  a  watcher,"  equivalent 
to  "Jah  is  omniscient." 

Ieijah,  '^''l^y.  (Jerem.  xxxvii.  13),  "  Jah  is  a  watchman ;  "  a 
variant  of  the  preceding  word. 

Ir-nahash,  ^np''y  (1  Chron.  iv.  1'2),  "City  of  serpents." 

Irpeel,  ^^^y.  (Josh,  xviii.  27),  "  El  heals." 

Irshemesh,  ^^^^'i^y  (Josh.  xix.  41),  "  City  of  the  sun." 

Iru,  •11''^  (1  Chron.  iv.  15),  " Yaho,  or  Jah,  is  a  watcher;"  a 
variant  of  Iri. 

Isis,  a  celebrated  Egyptian  goddess.  In  searching  through 
the  various  religions  of  remote  antiquity,  the  observer 
very  naturally  is  arrested  by  the  one  which  has  been 
the  most  enduring.  The  worship  of  Isis  has  this 
character,  for  it  appears  to  have  been  extremely  long- 
lived.  The  goddess  was  almost  coeval  with  Eg^'pt  as 
a  nation,  and  her  fame  flowed  long  upon  the  stream 
of  time,  and  broadly  around  the  Mediterranean.  A 
temple  dedicated  to  her  was  found  in  Pompeii,  when 
part  of  that  city  was  exhumed ;  and  her  worship  Avas 
common  in  Greece  at  the  time  when  7'/tc  Golden  Ass 
of  Apuleius  was  written.  Without  going  very  deeply 
into  her  history,  we  may  say  that  she  was  always 
represented  as  the  spouse,  and  sometimes  as  the 
mother,  of  Osiris ;  the  two  representecl  the  female 
and  the  male  element  in  creation.  Isis  was  repre- 
sented by  emblems  similar  to  those  which  were  sym- 
bolic of  Ishtar.  A  comparison  between  Fig.  1,  p.  53; 
Fig.  6,  p.  90  ;  Figs.  16  and  17,  pp.  106,  107  ;  Figs. 
62  and  63,  p.  159;  Fig.  51,  p.  150,  and  Fig.  2, 
Plate  III.,  will  suffice  to  demonstrate  that  Isis  was 


700 

Isis]  the  deified  personification  of  the  female  organ,  the 
counterpart  of  Mahadeva ;  she  also  had  the  name  of 
Myrionymous,  or  in  other  words  her  titles  were 
innumerable ;  she  was  Neith,  Hathor,  Moyth  and 
Methyer,  or,  as  we  should  render  it,  she  was  the 
"  mother  of  all  men,"  Isis  had  a  feast  dedicated  to 
her  honour,  as  the  one  who  brought  forth  the  New 
Year ;  and  there  is  some,  though  not  yet  conclusive 
evidence,  that  our  own  Christmas,  with  its  saturnalia, 
is  a  Christianised  form  of  the  orgies  which  attended 
the  festival  of  Isis.  She  was  the  Virgin  and  child  of 
Egypt,  and  her  worship  Avas  associated  with  veneration 
for  the  fish.  It  would  he  almost  impossible  to  find 
anything  which  is  a  stronger  link  between  the  past 
and  present  than  the  figure  in  Mayer's  Museum,  at 
Liverpool,  a  copy  of  v.diich  is  given  on  the  cover  of 
this  book,  and  also  as  a  frontispiece,  and  on  p.  530. 
If  these  again  are  compared  with  Fig.  95,  p.  497,  we 
shall  see  that  the  Roman  Catholic  faith  is  in  reality 
a  modern  form  of  the  ancient  worship,  in  which  the 
physical  beauty  of  woman  was  adored,  and  in  which 
the  votaries  of  the  goddess  were  encouraged  to  pay 
such  homage  as  human  nature  most  desired. 

Whenever  mutual  indulgence  in  the  animal  pro- 
pensities which  exist  in  man  and  woman  was  made  a 
part  of  religious  worship,  we  can  readily  understand 
that  the  priests  who  ministered  thereto  would  be 
unscrupulous  iu  the  methods  by  Avhich  they  retained 
influence  over  their  votaries.  We  have  two  remark- 
able testimonies  to  the  truth  of  this  —  one  which 
the  scholar  will  remember  in  the  Golden  Ass,  and 
another  that  the  traveller  who  has  visited  the  remains 
of  Pompeii  will  recal  to  his  mind.  There,  in  what 
remains  of  the  temple  of  Isis,  we  see  a  raised  spot  on 


701 

Isis]  which  a  figure  of  the  goddess  stood.  The  profane 
had  access  to  its  face  aloue,  and  could  not  see  either 
the  hack  or  side.  The  reason  why  is  ohvious,  for 
uuder  the  statue  ran  a  cavity,  into  which  one  of  the 
attendant  priests  coukT  crawl  unseen  hy  any  devotee ; 
and  hehind  the  drapery  of  Isis  was  an  aperture,  hy 
which  could  he  heard  a  question  propounded  to  the 
goddess,  and  through  which  the  hierarch  could  utter 
his  oracular  response.  As  there  was  imposture  in 
some  religious  communities  then,  so  there  is  now ; 
and  the  picture  of  a  virgin  who  winks  with  her  eyes, 
and  a  bottle  of  blood  which  liquefies  or  congeals  at 
pleasure,  are  in  our  own  days  the  representatives  of 
the  religious  imposture  of  the  past. 

Isaac  (Gen.  xvn.  19),  P^T->  i-t^chak,  signifies  "  To  laugh, 
sport,  frolic."  (See  page  131,  supra,  and  Ishakku, 
infra.) 

Isaiah,  ^"^IV^]  (2  Kings  xix.  2),  "  Jah  is  the  Saviour." 

This  name  was  borne  by  one  who  has  long  been 
considered  as  chief  amongst  the  prophets  of  Judah, 
and  as  such  a  representative  man.  Having  been 
familiar  from  my  earliest  years  with  the  theology 
enunciated  from  our  Protestant  pulpits,  and  having 
been  during  that  period  a  close  observer,  as  well  as 
a  thoughtful  hearer,  I  have  no  hesitation  in  saying 
that  more  texts  have  been  drawn  from,  and  more 
theories  built  upon,  the  book  of  the  prophet  Isaiah 
than  any  other  portion  of  the  Old  T^estameut.  It 
is  to  this  book  that  advocates  of  the  Society  for 
promoting  Christianity  amongst  the  Jews  most  com- 
monly appeal  ;  and  to  it  the  preacher  constantly 
refers  when  he  speaks  of  Jesus  Christ  as  the  Messiah, 
whose  advent  was  foretold  many  hundred  years  ere 
he   came  into   the   world.      In  my  own   early  years, 


702 

Isaiah]  when  I  believed  all  that  was  tokl  me,  and  accepted 
everything  in  the  sense  in  which  ni}^  teachers  thought 
it  right  to  accept  it,  I  can  well  remember  admiring 
the  imagery  of  the  writer,  and  I  revelled  in  finding 
significations  for  his  mysterious  words.  But  as  age 
increased,  and  the  powers  of  thought  developed, 
it  became  clear  that  the  prophecies,  which  were  so 
much  admired,  were  really  no  prophecies  at  all ;  that 
they  were  not  anything  more  than  the  vaticinations 
which  are  frequently  heard  in  our  own  Houses  of 
Parliament.  There  is  scarcely  a  year  in  which  some 
fervent  orator  in  the  House  of  Commons  does  not 
denounce  something  or  other  in  unmeasured  terms ; 
now  threatening  England  with  invasion,  and  its 
people  with  annihilation  ;  now  prophesying  destruction 
to  the  National  Church,  and  the  impending  triumph 
of  the  Papacy  in  Great  Britain.  The  last  of  such 
effusions  has  been  to  the  effect  that  England's  sun 
has  set,  now  that  she  has  become  more  democratic 
than  she  was  before.  In  like  manner  we  have  seen 
French  and  American  prophets  busy  themselves  about 
their  neighbours,  quite  as  much  as  about  their  ovrn 
nation  ;  and  speedy  desolation  is  foretold  to  all  who 
offend  the  national  sense  of  dignity.  In  like  manner 
we  hear  from  our  own  pulpits  constant  denunciations 
against  the  sins  of  England  ;  and  divines  attribute 
fever  and  murrain,  cholera  and  the  potatoe-rot,  mone- 
tary panics  and  desolating  wars  alike  to  the  sius  of 
the  people.  Some  go  so  far  as  to  select  the  particular 
sin  for  which  the  scourge  is  used ;  and  one  denounces  . 
luxury,  another  swearing,  another  Sabbath-breaking, 
another  the  free  use  of  thought,  another  the  want  of 
liberality  at  the  bidding  of  the  church,  according 
to    the   ideas    of    the    preacher.       Some    of   opposite 


703 

Isaiah]  creeds  are  more  extended  in  their  views ;  and  whilst 
the  Protestant  sees  the  cause  of  Ireland's  miseries 
in  the  existence  of  Maynooth,  the  Papist  sees  it  in 
the  existence  of  a  Protestant  state  chm"ch. 

Now  in  none  of  these  cases  does  any  one,  who 
exercises  an  independent  judgment,  trust  the  orator. 
The  thinker  finds  that  the  curses  and  the  blessings 
of  this  world  come  alilce  to  the  good  and  to  the  bad  ; 
that  disease  and  death  fall  equally  upon  Jew,  Turk, 
Infidel,  Papist,  Protestant,  and  Mormon.  But  he 
also  finds  that  the  majority  of  the  population  in  all 
countries  prefer  to  be  led  rather  than  to  be  leaders; 
and  consequently  that  he  who  denounces  most  fiercely, 
who  scourges  our  acknowledged  vices  most  con- 
stantly, and  who  holds  out  to  us  in  our  hours  of 
need  the  brightest  hopes,  is  certain  to  have  consider- 
able power.  Just  such  an  one  was  Isaiah ;  but  ere 
we  analyse  his  character  and  history,  we  must  examine 
whether  the  book  which  bears  his  name  was  written 
by  a  single  individual. 

It  would  be  incompatible  with  our  design  to 
compress  into  the  compass  of  an  article  everything  that 
has  been  advanced  respecting  the  unity  of  the  author- 
ship of  "The  book  of  the  prophet  Isaiah."  We  must 
content  ourselves  with  the  expression  of  our  own 
views,  and  give  a  reference  to  Kitto's  and  to  Smith's 
CydopcEcllas  of  Biblical  Literature,  and  to  a  very  able 
article  in  the  Revue  des  deux  Mondes,  July  1,  1867, 
pp.  146-179,  the  last  of  which  will  repay  perusal. 

There  is,  we  think,  very  strong  evidence  to  prove 
that  two  hands  at  least  have  been  engaged  in  the 
production  of  the  book  in  question.  The  first  declares 
that  he  saw  his  visions  in  the  days  of  Uzziah,  Jotham, 
Ahaz,    and    Hezekiah,    an    extent    which    reaches    a 


704 

Isaiah]  period  of  about  one  luindred  and  ten  3'ears.  If  we 
presume,  however,  that  he  did  not  assume  the  pro- 
phetic office  until  the  hist  year  of  King  Uzziah,  about 
758  B,  c.  (see  chap,  vi.  1)  ;  and  if  he  were  then  of 
full  age  and  lived  to  the  end  of  Hezeldah's  reign,  696 
B.  c,  he  would  have  attained  the  age  of  about  83. 
The  Talmud  tells  us  that  he  was  killed  by  Mauasseh. 
The  second  writer  has  apparently  lived  about  the  time 
of  the  rise  of  the  Persian  power.  The  forty-fifth 
chapter,  indeed,  seems  to  have  been  composed  at  the 
very  period  vv'hen  Babylon  was  besieged  by  Cyrus, 
V\^ho  is  mentioned  by  name  ;  and  we  must  imagine 
that  the  forty-sixth  chapter  was  penned  when  Bel  and 
Nebo  were  the  familiar  names  of  the  false  gods.  We 
will,  hov/ever,  describe  the  book  as  we  find  it. 

The  first  few  chapters  record  the  desolation  of  the 
land  of  Judah  and  the  miseries  of  Jerusalem;  the  city 
had  been  plnndered,  and  a  large  portion  of  its  walls 
destroyed  (2  Chron.  xxv.  23,  24)  by  the  Israelites, 
whom  we  consider  to  have  been  the  people  of  the  land, 
originally  subjugated  by  David,  though  lost  by  his 
seed.  And  though  under  Uzziah  a  partial  recovery  was 
effected,  yet  in  the  time  of  Ahaz,  Syria  and  Israel 
combined  together,  and  again  threatened  the  small  yet 
holy  city  v/ith  destruction.  To  escape  from  the  danger, 
the  services  of  the  King  of  Assyria  Avere  purchased  by 
the  Jewish  King ;  and  his  capital  escaped  desolation 
at  the  cost  of  the  temple  treasury.  At  the  same  time 
he  saw  his  ancient  enemies,  the  Israelites,  carried 
away  from  his  neighbourhood,  and  thus  might  count 
on  a  prolonged  peace.  After  this  time  Hezekiah,  who 
was  tributary  to  the  Assyrians,  revolted,  and  was 
attacked  by  an  overwhelming  force ;  but,  though  it 
desolated  Judah,  it  collapsed  during  the  siege  of  the 


705 

Isaiah]  capital.  The  king  has  a  serious  illness,  but  recovers. 
After  a  time  certain  Babylonian  ambassadors  arrive, 
and  the  monarch  gives  them  a  sight  of  the  royal 
treasury;  for  this  act  of  ostentation  the  Prophet 
reproves  the  king,  and  utters  a  painful  augury.  So 
far  as  we  know  from  his  writings,  the  career  of  Isaiah 
ends  about  this  time. 

Now  during  the  whole  of  this  period  the  utterances 
of  the  Prophet  resemble  closely  the  utterances  of  such 
pulpit  politicians  as  Mr.  Beecher,  of  New  York.  He 
recalls  point  by  point  the  misery  of  the  people,  and 
the  losses  which  they  have  sustained.  With  natural 
vehemence  he  rebukes  his  auditors  for  their  sins, 
forgetting,  as  such  enthusiasts  ever  do,  that  if  success 
is  a  test  of  orthodoxy,  the  conquerors  must  be  more 
friendly  with  the  Almighty  than  the  vanquished. 
The  orator  next  proceeds  to  assert  his  own  divine 
mission,  and,  in  the  name  of  the  God  who  has  revealed 
Himself  personally  to  him,  he  promises  abundance  of 
blessings  for  the  future,  provided  only  that  the  God 
whom  the  j^rophet  adores  be  adopted  as  suj)reme. 

When  Jerusalem  was  surrounded  with  the  armies 
of  Eezin  and  Pekah,  Isaiah  (ch,  vii.  1),  boldly  asserts 
that  they  will  not  only  be  unsuccessful,  but  that 
the  nation's  enemies  shall  be  signally  destroyed. 
Prophecies  such  as  these  were  rife  in  the  siege  which 
inaugurated  the  final  destruction  of  the  Holy  City  as 
the  Jewish  capital,  but  they  were  vain.  The  rulers 
then  had  no  means  by  which  to  bring  about  the  ful- 
filment of  their  auguries.  Ahaz,  on  the  contrary, 
could  send  gold  to  the  Assyrians,  probably  also  to  the 
Philistines  (Isa.  ix.  12),  and  the  Prophet,  knowing 
the  power  of  money,  was  able,  not  only  to  marry  in 
comfort,  but  to  name  his  sons,  in  confident  cxpecta- 

Y  Y 


706 

Isaiah]    tion    that   their   cognomens    would   be    a   standino- 
witness  to  liis  astuteness. 

After  the  signal  deliverance  of  Jerusalem  and  the 
establishment  of  his  reputation,  Isaiah  then  proceeds 
to  express  his  opinion  as  to  the  probable  fate  of  other 
nations  —  Moab,  Damascus,  Egypt,  and  others.  Like 
his  successor,  Ezekiel,  he  denounces  Tyre,  and  both 
are  equally  unfortunate  in  the  results  of  the  vaticina- 
tion. "  The  burden  of  Babylon  "  (ch.  xiii.)  we  must 
consider  an  interpolation ;  for,  during  the  time  of 
Isaiah,  that  city  was  not  sufficiently  powerful  to 
attract  attention.  Having  once  gained  a  reputation 
for  prophetic  knowledge,  the  orator,  like  Demosthenes 
in  later  times,  attempted  to  force  his  political  views 
upon  the  ruling  powers.  The  monarch  and  his 
ministers  considered  it  judicious  to  ally  themselves 
with  some  neighbouring  power.  Situated  as  Jerusa- 
lem was,  between  Egypt  and  all  her  foes,  her  territory 
was  likely  to  be  the  battle-field  of  nations,  and  the 
people,  unable  to  cope  single-handed  with  either  the 
Assyrians  or  the  Egyptians,  were  likely  to  be  destroyed 
by  either.  Egypt  being  the  nearest  empire,  it  was 
natural  that  help  should  be  sought  from  her,  rather 
than  from  distant  Nineveh.  This  Isaiah  denounces  (ch. 
xxxi.),  and  urges  as  a  counter-proposition  that  Judea 
should  remain  neutral,  or,  as  he  puts  it,  that  it  should 
trust  in  the  Lord  of  Hosts  (verse  5).  To  this  policy 
of  neutrality,  Hezekiah,  who  appears  to  have  taken 
Isaiah  as  his  councillor,  adheres,  when  Sennacherib 
attempts  to  make  an  alliance  with  him  (ch.  xxxvi.  16), 
and  for  a  time  the  plan  is  successful.  We  may, 
however,  notice  in  passing,  that  the  policy  is  abandoned 
by  the  ])rophet's  successor,  Jeremiah,  who  urges  upon 
Edom,  Moab,  Ammou,  Tyrus,  Zidon,  and  Jerusalem 


707 

Isaiah]  to  yiekl  to  Nebuchadnezzar,  for  if  they  do  so  be 
will  fillow  them  to  remain  in  their  own  land  (Jerem. 
xxvii.  1-17).  When  Isaiah  had  advanced  far  into 
years,  and  age  had  increased  his  power  of  political 
observation,  he  meets  with  an  embassy  from  Babylon, 
and  hears  from  them  privately  the  news  of  their 
country.  From  indications  of  growing  strength  in 
Chaldsea,  and  divided  counsels  in  Assyria,  he  augurs 
the  rise  of  Babylonia,  and  concludes  that  her  monarchs 
will  take  the  same  course  as  did  those  of  Nineveh ; 
he  cannot  hope  for  a  second  miraculous  escape  for 
the  Holy  City,  and  thus  he  boldly  propounds  the 
saying  that  the  Babylonians  will  desti-oy  Jerusalem. 
Indeed,  when  once  it  was  attacked  by  such  nations 
as  those  dwelling  in  and  about  Mesopotamia,  there 
could  be  no  more  hope  for  the  continued  independence 
of  Judea  than  there  would  be  for  the  Belgium  of 
to-day  if  France  or  Prussia  were  to  attack  her,  either 
singly  or  united. 

Now  throughout  the  whole  of  Isaiah's  time,  dread 
of  the  Israelites,  S3a-ians,  and  Assyrians  was  the 
dominant  feeling,  but  no  catastrophe  had  occurred 
similar  to  that  which  had  been  brought  upon  Israel  by 
the  gold  of  Ahaz  and  of  the  temple  treasury  (2  Kings 
xvi.  7-9,  xvii.  1-6)  —  there  had  been  war,  devasta- 
tion, battles,  and  a  siege — but  Jerusalem  was  still 
an  independent  city.  We  omit  here  the  -catastrophe 
which  is  indicated  by  Amos  and  Joel  (2  Kings  xiv. 
]3, 14),  because  it  happened  prior  to  Isaiah's  time,  and 
because,  although  a  great  number  of  Jews  were  taken 
captive,  a  sufficient  number  were  left  behind  to  people 
the  city,  which,  though  greatly  injured,  was  not  irre- 
parably destroyed.""* 

'■^^  See  Joel,  stipm,  and  note  91,  p.  091. 


708 

Isaiah]  We  pass  from  the  thirty-ninth  to  the  fortieth 
chapter  of  the  book,  and  find  that  all  is  chanoed, 
there  are  no  more  remonstrances,  no  more  denuncia- 
tions, the  threatened  punishment  has  fallen,  the  time 
of  expiation  has  arrived,  and  the  people  who  still 
mourn  are  to  be  comforted ;  Jerusalem  has  received 
from  the  Lord's  hand  double  for  all  her  sins  (ch.  xi. 
2).  There  is  no  more  mention  made  of  Syria,  Egypt, 
Israel,  and  Assyria,  as  nations  to  be  feared.  Babylon 
is  the  sole  power  existent,  but  it  is  clearly  tottering 
before  the  growing  might  of  Persia.  Under  the  new 
dynasty,  the  captives  may  hope  for  deliverance,  and 
now  that  hope  has  arisen,  it  grows  amazingly.  As  a 
man  long  bowed  down  by  adversity,  and  daily  longing 
for  relief,  is  generally  extravagant  in  his  expectation 
when  his  desire  seems  near  to  satisfaction;  so  he  who 
is  called,  for  want  of  a  better  name,  the  second 
Isaiah,  overflows  with  exaggerated  promises.  He 
scents  from  afar  the  coming  deliverance,  and  hails  it 
with  satisfaction  ;  but  he  finds  that  his  enthusiasm  is 
not  universally  shared,  many  are  too  comfortable  in 
their  new  homes  to  face  the  disagreeableness  of 
removal ;  to  them  a  home  in  Babylon,  is  '  a  bird  in  the 
hand,'  and  a  house  in  Jerusalem,  unbuilt  and  desert, 
is  '  a  bird  in  the  bush.'  To  stir  up  such  lethargic 
minds  requires  a  great  effort,  and  the  orator  was 
equal  to  his  work.  In  the  range  of  language  I  know 
no  description  of  a  return  homewards  so  vivid,  and 
so  exalted,  as  that  of  the  second  Isaiah  ;  if  the 
language  were  not  oriental,  we  should  call  it  quixotic, 
but  either  term  will  suffice.  Yet  we  do  not  find  any 
such  character  mentioned  in  the  books  of  Daniel, 
Ezra,  or  Nehemiah,  since  his  stvle  is  too   exalted  for 


709 

Isaiah]       It  is  unfortunate,  perbups,  for  modern  Christians 
that   there   is  amongst    us  a  propensity   to   take   in 
their   cold    literalitj  the    warm    effusions    of  eastern 
enthusiasts.     We    thus    have    identified   the    hopeful 
words    of    a    Hebrew    captive,    telling    bis    views    of 
impending   events,    with   the   words   of   an   inspired 
prophet  of  about  53    b.  c,  describing  events  in  what 
is,  to  us,  two  dozen  centuries  later,  a  doubtful  future. 
When  this  error  has  been  corrected,  we  shall  each  of 
us    try   earnestly  to   discover  the   meaning   of  every 
portion  of  the  sacred  writings,  rather  than  labour  to 
demonstrate  that  each   signifies   that  which   favours 
our   preconceived    notions.      The    task    of    teaching 
"  religious  "  people  to  think  is  almost  a  hopeless  one, 
yet  we   do  not  despair.      The  judgment  of  many  is 
sufficiently  matured  at  the  present  day  to  distinguish 
the  difference  between  a  mere  expression  of  opinion 
in  plain  terms,  and  in  those  which  are  ambiguous,  and 
we  may  fairly  hope  that  the  same  power  of  reason 
will  be  extended  to  the  past  ages.    Isaiah  will  then  be 
recognised  as  a  close  observer,  an  earnest  man,  and  a 
hard-headed  politician ;  it  will  also  be  ascertained  that 
he    had    one    or    more  imitators,  whose  lucubrations 
have  come  down  to  us  under  the  shadow  of  his  name. 
IscAH,   ^PP\  (Gen.  xi.  29).      This   word   may   be   taken   to 
signify  "He  will  see,"  being  the  future  or  imperfect 
tense   of  "?D,    sachah.     The  name  was  borne  by  a 
sister  of  Lot. 
IsH,  Cuneiform,  signifies  "  The,  or  an,  old  man." 
IsHAKKU,  Cuneiform,  "Priests."     This  word  is  interesting, 
as  it  suggests  a  query  whether  the  word  Isaac,  given 
to  the  son  of  '  the  Father  on  High '  (Abraham),  may  not 
be  derived  from  the  Cuneatic  word  Ishak,  "  a  priest." 
There  is  some  probability  in    the  surmise,   for   the 


710 

IsHAKKu]  names  of  the  twelve  patriarchs  are  in  some 
instances  derived  from  non-Hebraic  sources. 

IsHBAH,  ''°i?ff''!  (1  Chron.  iv.  17),  "Praising"  (Gesenius) ;"'' 
"an  appeaser"  (Fiirst).  More  probably  "he  will  call, 
or  praise,  or  worship,"  being  the  future  of  ^^^,  sliahah. 

IsHBAK,  P?^''!  (Gen.  XXV.  2),  "Leaving  behind  "  (Gesenius)  \'"^ 
"a  free  one"  (Fiirst);  probably  "He  will  set  free/' 
from  P?^,  shahak. 

IsHBi-BENOB,  ^j^-'n^;'  (2  Sam.  xxi.  16),  "His  seat  is  at 
Nob"  (Gesenius);'""^  "dwelling  on  the  mountain" 
(Fiirst).  I  can  find  no  satisfactory  etymon  for  this 
name. 

IsHi,  '•y^'"'.  (1  Chron.  ii.  31),  "The  upright  one;"  "  Jah  is 
salvation  "  (Fiirst). 

ISHIJAH,  '""I^'!  (1  Chron.  vii.  3),  "Jah  is  upright,  or  lives." 


06  Tlie  etymologies  giveu  by  Gesenius  for  tlie  above  words,  are  to  me 
very  unsatisfactory.  Since  tliere  are  so  many  names  whicli  begin  witli  isJi,  it 
will  be  well  if  we  make  an  attempt  to  discover  etymons  more  consonant  wilh 
probability.  There  are  — 1,  The  word  rrffl',  iashah,  sometimes  read  as  Jashci;  which 
signifies  'upright,'  'to  be  or  stand  erect,'  the  equivalent  of  the  Latin  esse.  '2,  the 
word  m;,  icsh,  which  siguiiies  'existence.'  3,  '«'_,  isJicti,  usually  written  Jesse, 
signifying  'a  stem,  branch,  shoot.'  4,  5"©%  iasha,  signifying  'to  be  large,  ample, 
broad,'  '  to  aid,  to  succour.'  5,  m:^,  esh,  signifying  '  fire.'  6,  nisx,zs/(e/i,  signifying  'a 
sacrifice.'  7,  niTN,  ishaJi,  signifying  '  a  v.'oman.'  And  S,  'CI'',  asJi,  is  '  a  bright  constella- 
tion '  (iirsa  major).  In  the  margin  of  Our  Bible  we  are  told  that  the  Lord  called 
Adam  and  Eve,  Ish  and  Isha ;  but  when  we  have  got  thus  far  there  is  still  great 
difliculty  in  determining  which  of  the  two  last,  or  of  the  precedent  words,  we  shall 
select.  There  is  still  a  farther  difficulty  in  finding  the  real  value  of  the  b  2,  in 
certain  of  the  names.  Hence,  to  get  anything  like  a  probable  etymon,  we  are  driven 
to  one  or  more  of  the  letters  interchangeable  with  it.  J\J  D,  and  h  i,  are  inter- 
changeable; if  we  try  to  fit  them  to  nri",  Islihali,  we  find  that  naffi;,  ishnia!i, 
signifies  'the  ish,'  or  'his  ish  is  fat;'  and  Ishmak  is  precisely  the  same,  p  having 
been  used  instead  of  n,  ^.  c.  instead  of  cli ;  and  Ishbi-ben-ob  would  read  as  Ishmi- 
ben-ab,  "the  son  of  the  father  hears,"  or  possibly  "the  son  is  obedient  to  the 
fatlier ;  "  but  as  the  U  may  represent  n«n,  h'ah, '  entrance,'  or  nrra,  bahah,  'purity,' 
or  '3,  hi,  '  prayer,'  we  may  read  it  as  "  the  man  of  ])urity,  or  prayer,  is  the  sou  of 
the  father."  nVl,  haali,  is  'to  swell  up,'  'seek  for,'  'to  be  swoln  iip,'  and  that 
might  make  the  word  mean,  "the  swoln  upright  one  is  the  son  of  the  father." 
These  etymons,  however,  are  all  of  them  unsatisfactory.  It  is,  indeed,  possible 
that  the  initial  /,  in  ish,  is  simply  the  sign  of  the  future  or  imperfect  tense  of  a 
verb ;  it  is  in  many  words  desirable  to  consider  it  as  such. 


711 

IsHMA,  n?x;'^  (1  Chron.  iv.  3),  "He  hears,"  or  "he  will 
shine,"  from  nnb';  or  "he  will  be  high,"  from  ^^^. 

IsHMAEL,  W?^:  (Gen.  xvi.  11),  "El  hears,  is  high,  or 
shines,"  from  ^'r^''. 

ISHMERAi,  ';^';^^".  (1  Chron.  viii.  18),  "  Jah  pierces,  or  presses 
into  :  "  from  '^'?^'  fi-iicl  '^\ 

ISHPAN,  l^Lv^.  (1  Chron.  viii.  22),  "  Son  of  the  erect  one;" 
]Si  for  |3. 

IsHTAR,  Cuneiform,  "  The  celestial  queen,"  or  Regina  Coeli, 
and  sometimes  called  Ri,  or  'Pia ;  also  "  the  pm-e 
bright  being." 

IsHUA,  ^l^\  (Gen.  xlvi.  17),  "  The  erect  one." 

IsBiACHiAH,  ■'''"'^9'r?''.  (1  Chron.  xxxi.  13),  "Jah  props,  or  keeps 
erect." 

ISMI-DAGON,  was  an  ancestor  of  Tiglath  Pileser,  b.  c.  1861. 
Abraham  gives,  about  c.  c.  1900,  the  name  of  Ish- 
mael,  or  Ismi-cl,  to  his  first  son.  Here  we  have 
Bel-Dagon  and  El  all  in  apposition  with  Ismi,  or  Ish. 

IsPAH,  '^^'f\  (1  Chron.  viii.  16),  "  The  smooth,  or  shining 
one,"  or  "the  firm  strong  one." 

Israel,  ^^-^^j^]  (Gen.  xxxii.  28),  is  usually  said  to  mean 
"  Contender  or  Soldier  of  El."  I  doubt  this  etymo- 
logy strongly.  The  name  was  given  to  one  whose 
name  previously  had  been  feminine  ;  it  is  therefore 
likely  to  be  significative  of  some  male  attribute.  Now 
"^^l,  iashcr,  signifies  '  to  be  straight  or  upright ; ' 
metaiDhorically,  '  to  be  powerful,  as  a  man,  a  soldier 
or  prince  ;  '  and  '  Al  is  upright,'  or  *  the-  upright  Al,' 
would  be  an  appropriate  name  for  a  mau  whose  idea 
of  worship  is  to  set  up  a  pillar,  and  pour  oil  thereon, 
this  being  the  ordinary  mode  of  representing  Maha- 
deva,  and  of  paying  homage  to  him  by  making  him 
sleek  and  shining. 

We  remember  that  one  son   of  Israel  was  called 


712 

Israel]  Asher,  another  Gad,  after  a  Phoenician  goddess, 
another  Kenben,  or  the  sun's  son,  and  that  the  hitter 
knew  the  virtue  of  the  mandrake,  a  common  offerino- 
to  the  pillar,  or  its  priapic  representative.  In  due 
time,  after  this  feast  of  mandrakes,  and  apparently 
owing  his  origin  to  the  virtues  of  the  plant,  Issachae 
is  born,  whose  name  is  significant  of  the  influence  of 
the  mandrake  upon  Jacob. 

We  may  yet  find  another  etymon  for  Israel 
in  the  hifil  of  ^"^l,  zara  (see  Sarah,  infra),  where 
Typ.,  Idzria,  signifies  'to  bear  seed,'  which,  with 
the  addition  of  ?'>',  cl,  would  signify  'El  bears  seed,' 
or  'El  is  fruitful.' 

Issachar,  "i^bi'^''  (Gen.  xxx.  18),  which  comes  I  think  from 
^\,  isli,  '  abundance,'  and  "^"^^^ ,  shecliar ,  'strong  drink,' 
signifies  '  abundance  of  hilarity.'  This  is  one  of 
the  words  Avhich  some  of  the  later  redactors  have 
softened  down,  and  about  which  they  have  woven 
the  idea  that  Issachar  means  '  wages.'  It  will  be 
remembered  that  Keuben  found  mandrakes  in  the 
field,  and  gave  them  to  his  mother.  With  these  she 
tempted  her  husband  to  give  her  his  company,  which 
he  had  long  withheld.  If  the  love-charm  was  effica- 
cious, we  can  well  imagine  that  the  name  was  given 
to  celebrate  the  feast. 

Isui,  ^}t^'.  (Gen.  xlvi.  17),  "The  comforter;"  also  "deliver- 
ance, welfare,  victory,"  or  "  my  helper;  "  V^),  iasha. 

Ithamar,  "^^n^x  (Exod.  vi.  23),  is  translated  by  Gesenius, 
"Land  of  palms,"  and  by  Fiirst,  "The  father  the 
palm  tree,"  being  a  contracted  form  of  ~'9^'''?'^:-  The 
more  probable  etymology,  however,  is  ^^,  eth,  "T^^, 
tamar,  l.  e.  '  near  to  the  palm  tree.'  Compare 
Sithhaal,  'living  with,  or  joined  to,  or  near  to  Baal.' 
It  will  be  remembered  that  the  palm  tree  was  one 


713 

Ithamar]  of  the  symbols  of  the  Almighty  umoiigst  the 
Phoenicians,  and  us  such  appears  on  the  back  of  the 
book  respecting  them  which  was  written  by  Kenrick. 

Ithiel,  ^^^'{1'^  (Ps.  xxs.  1  ;  Neh.  xi.  7),  '  near  to,  or  dwell- 
ing with  EL' 

Ithmah,  ^^n^  (1  Chron.  xi.  46).  I  find  no  satisfactory 
etymon  for  this  word  as  usually  spelled.  My  opinion 
is  that  it  was  originally  '^^^'^,  which  signifies  '  she 
glows.'  The  bearer  of  the  name  was  a  Moabite,  and 
possibly  a  worshipper  of  the  female  sun. 

Ithnan,  P^"'.  (Josh.  XV.  23),  "Given"  (Gesenius) ;  "a  for- 
tress "  (Fiirst). 

Ithobaal,  a  Phoenician  name,  "The  upright  Baal,"  or  "  Baal 
is  upright." 

Ithran,  \~}^\  (Gen.  xxxvi.  2G),  "  He  is  pre-eminent,"  or 
"  abundance." 

Prr,  Cuneiform,  signifies  "  signs,  prodigies;"  Heb.,  nx,  ath. 

Ithream,  ^^""^!  (2  Sam.  iii.  5),  "  The  mother  is  abundance," 
or  "  mother  abounding." 

Ittah-kazin,  rVp'^y  (Josh.  xix.  13),  "The  judge  himself;" 
read  "N,  cth,  for  ^y,  eth. 

Ittai,  ''^'^  (2  Sam,  xv.  19),  a  variant  of  '^^^^j  which  signifies 
"  existence,"  or  possibly  "  Jah  is  an  essence,  or 
being  ; "  from  ri\x^  ith^  and  '^l,  jah,  the  n  being 
droi^ped.  It  is  possible  that  it  may  have  a  Greek 
origin,  from  Itbu,  and  signify  "he  is  a  shield,"  or 
simply  "  a  shield." 

IvA,  the  Assyrian  "Prince  of  the  power  of  the  air;"  also 
called  Eva,  Air,  Aer,  Our,  Ar,  Er  and  Yul  ;  his 
emblem  was  a  draped  male,  carrying  a  rod,  from 
whence  sprung  three  thunderbolts.  Iva  and  Anu 
were  gods  in  Babylonia,  b.  c.  2411. 

IvAH,  ™y  (2  Kings  xviii.  34),  is  the  same  as  ^}^,  "  a  circular 
place,  a  village." 


714 

JuBAL,  ^9'''''  (Gren.  iv.  21),  "  Yalio  is  Baal."  It  is  probable 
that  Jn,  Bel,  or  Bed,  is  strictly  analogous  to,  and 
perhaps  the  ancestor  of,  the  word  Evoe,  Euoe,  chanted 
in  honour  of  Bacchus.  Higgins  states,  on  the 
authority  of  Maurice,  that  the  Hindoos  use  the  word 
Jeve,  or  Jeuc,  when  singing  praises  to  their  gods. 
We  have  clearly  the  same  Avord  in  Jubilee,  which  is 
spelled  precisely  the  same  as  Juhal,  ^^'^\  one  of 
whose  signitications  is  '  a  ram.'  At  the  Jubilee,  rams' 
horns  v/ere  blown  as  trumpets,  and  none  can  read  of 
this  without  associating  the  Jewish  worship  with  that 
of  the  nations  round  about,  who  used  the  ram  for  an 
emblem  of  vigour,  and  its  horns  as  an  emblem  of 
perpetual  masculine,  or  creative  power. 

Halleluiah  is  as  old  as  the  ancient  Egyptians,  and 
the  song  of  Jubilee  may  be  said  to  date  from  the 
most  remote  antiquity. 

JucHAL,  ^9'''''  (Jerem.  xxxviii.  1),  "  The  voice  of  Jah ;  "  ^P, 
kal,  'a  voice,' or 'Jah  is  everything;'  "p's,  col,  'the 
whole,  totality,  all.' 

JuDAH,  '^^■1'^^  (Gen.  xxix.  35),  is  usually  said  to  signify 
*  praised,'  an  unlikely  et_ymon,  for  no  baby  is  specially 
deserving  of  praise  ;  and  to  call  an  infant  by  such  a 
title  would  be  equivalent  to  calling  him  '  he  was  held 
in  esteem,'  an  opinion  which  could  only  be  formed 
after  the  man  had  lived  for  some  years,  and  not  when 
his  life  was  commencing.  My  own  impression  is  that 
the  word  is  an  altered  form  of  '^I'^'^l,  jhudad,  which 
signifies  "  a  friend  of  Yaho,  or  Jah."  If  this  surmise 
be  correct,  we  shall  then  find  that  Jacob  introduced 
the  names  of  the  following  gods  of  the  "Heathen  " 
into  the  cognomens  of  his  children  :  B.a,  Re,  or  Ri, 
the  Egyptian  and  Assyrian  name  for  the  Sun ;  Dcm, 
the    Phoenician    name   of   the    Supreme  ;     Gad,   the 


715 

JuDAH]  Tyrian  o'oddess  of  good-luck  ;  A  slier,  Maliadevti ; 
Ycho,  Cauaaiiite  ;  and  possibly  PliOiah,  an  Egyptian 
god. 

Judith,  ri>nin;  (Gen.  xxvi.  34),  was  the  name  of  a  wife  of 
Esau,  a  contemporary  probably  with  her  nephew 
Judah,  and  apparently  having  a  name  derived  from 
the  same  source.  As  we  derived  Judah  from  •'''■'), 
yahu,  and  1"],  dad,  the  final  1  being  converted  into  n, 
so  we  may  conclude  that  Judith  is  i'rom  •1'"'^,  yahu, 
and  ^1,  dath.  The  signification  would  then  be  "  The 
law,  decree,  appointment,  religion,  counsel,  plan,  or 
purpose  of  Jab." 

The  individual  who  bore  the  name  was  a  Hittite, 
and  whether  we  conclude  that  the  word  Judith  is  a 
feminine  variant  of  Judah,  or  is  simply  derived  from 
•1'^^,  yahu,  it  is  apparent  that  the  early  form  of  the 
name  Jehovah  was  common  to  the  Jews  and  to  the 
Hittites. 

Jushab-hesed,  '^PP"^^-1"'  (1  Chrou,  iii.  20),  "The  abode  of 
ardent  love;"  "'^O,  chesed,  'ardent  love;'  3t^'^J  ashah, 
'to  dwell  in,  to  inhabit.' 

Juttah,  "^^x  (Josh.  XT.  55),  "He  covers  over,"  or  "he  pro- 
tects," nt?y. 

Izhak,  '^^^^  (Ezra  vi.  18),  "  Smooth  as  oil,  or  shining." 

IzLAHiAH,  i^^ri^f!'  (1  Chron.  vii.  3),  "  Jah  brings  to  light." 

IzRi  ^1^'!'  (1  Chron.  xxv.  11),  "  Jah  forms,  or  fashions." 
Compare  Psalm  cxix.  73,  "  Thy  hands  have  made  me 
and  fashioned  me." 


PLATE    II 


PLATE    IV. 


^xK:r\(y.p::>--::</mf^^ 


INDEX   I. 

TEXTS  OF   SCRIPTURE   REFERRED   TO,  EXAMINED,  OR 
EXPLAINED. 


Genesis. 

Genesis. 

Chapter 

Verse 

Page 

Chapter 

Verse 

Pago 

i. 

1 

221 

xviii. 

21 

265 

11,  12 

467 

22 

268 

26 

222,  254 

30 

262 

27 

68,  86,  602 

xix. 

2,24 

224 

i. 

2 

G71 

5 

293 

iii. 

5 

224 

29 

222 

9 

265 

XX. 

3 

222,  458 

15 

601 

xxi. 

30 

293 

16 

603 

xxiv. 

3 

222 

16-18 

467 

16 

293 

20 

496 

XXV. 

1 

194 

21 

222 

4 

215 

22 

255 

23,  25 

600 

iv. 

1 

293 

26 

132 

9 

265 

xxvii. 

36 

132 

18 

200 

xxviii. 

10 

544 

19,  23 

200 

XXX. 

1 

60,  603 

Y, 

25 

200 

14,  16 

337,  338 

vi. 

5-7 

671 

37-42 

130 

6 

266 

xxxi. 

11-24 

458 

viii. 

21 

260 

30,  32 

222 

ix. 

13 

467 

45 

544 

21 

158 

xxxii. 

24 

262,  449 

X. 

23 

96 

28 

222 

xi. 

31,  32 

41 

XXXV. 

2 

80. 129,  222 

xiv. 

1 

2,  5 

215 
60 

9 
19 

606 
358 

XV. 

.      405,  567 

xxxvi. 

2,4 

200 

xvii. 

1,  3,  9 
12,  13 

222 
129 

xxxviii. 
xlii. 

28 
23 

600 
606 

14 

545 

xliv. 

5 

550 

17 

193 
222 

EXODCS. 

xviii 

2-17 

224 

i 

17,20 

222 

5-8 

215 

ii 

10 

195 

12 

193,  224 

23,  25 

222 

718 


Exodus. 

Leviticus. 

Chr-iJtcr 

Verse 

Page 

Chapter 

Verse 

Page 

iv. 

16 

.      178,  179 

xiv. 

4 

353 

24,26 

.      219,  546 

xviii. 

.      567,  568 

vi. 

2,  3 

136 

3 

588 

3 

604 

23,  30 

568 

vii. 

1 

222 

xix. 

4 

223 

10,  12 

136 

28 

648 

ix. 

3 

261 

XX. 

15-17 

568 

xii. 

12 

222 

xxi. 

5 

643 

XV. 

3 
11 

259 
-      227,  620 

xxvi. 

31 

260 

xvii. 

IS 

434 

Numbers. 

xviii. 

11 

620 

i. 

6-12 

236 

XX. 

2 

222 

50 

291 

5 

.      263,  266 

iv. 

8 

353 

23 

223 

xi. 

23 

261 

xxi. 

6 

223 

xii.. 

6 

458 

20 

223 

8 

260 

28 

223 

xiii. 

29 

240 

xxii. 

9 

.      181,  223 

xiv. 

13-16,  20 

263 

19 

5  68 

23 

260 

xxiii. 

13,24,32,33 

223 

xvi. 

32 

467 

xxiv. 

10,  11 

223 

4S 

178 

XXV. 

4 

353 

xix. 

2-9 

564 

0 

469 

6 

393 

22 

293 

26 

469 

33 

292 

xxii. 

9-20 

223 

xxviii. 

34 

53 

xxiv. 

7             4 

30,  446,  656 

xxs. 

23 

261 

XXV. 

4 

262 

xxxi. 

17 

.      254,  671 

6,  8 

211 

xxxii. 

1,  4,  8,  23,  31 

223,  568 

xxviii. 

3 

521 

6 

568 

7 

592 

12 

263 

xxxi. 

18 

523 

14 

266 

xxxiii. 

4 

223 

24 

178 

45 

535 

xxxiii. 

27 
20 

672 
604 

Deutekonom 

Y. 

23 

261 

i. 

27 

263 

xxxiv. 

15,16,  17 

223 

28 

134 

Leviticus. 

ii. 

8 
22 

214 
94 

i. 

14 

405 

iv. 

15 

293 

V. 

7 

405 

19 

639 

vi. 

3,4 

181 

28 

223 

viii. 

12 

305 

V. 

7 

223 

xii. 

6,8 

110 

vi. 

4 

226 

719 


Deutekonomy. 

Judges. 

Chapter 

vi. 
vii. 

..4 

Verse 
U 
3 
IC,  25 

Page 
223 
523 
223 

Chaiitoi 

vi. 

ix. 

xvi. 

Vcisc 
10 
46 
23 

Pago 
223 

226 
223 

10 
22 

262,  260 
503 

1  Samuel. 

viii. 

19 

223 

i. 

10 

60 

xii. 

2  seq. 

223 

ii. 

13 

566 

xiii. 

1-5 

461 

22 

.      350,  366 

2 

223 

V, 

6 

261 

xiv. 

26 

594 

7 

223 

xxi. 

3-8 

566 

vi. 

8-15 

284 

xxii. 

2-13 

181 

ix. 

16 

305 

13 

53 

X. 

1 

305 

15,  17 

225 

xiii. 

8,14 

432 

xxiii. 

1 

219 

14-22 

431,  432 

xxvi. 

15 

325 

19 

587 

xxYii. 

21 

568 

XV. 

2,3 

266 

xxviii. 

1  seq. 

323 

10-23 

432 

4 

60 

29 

266 

5 

337,  430 

xvi. 

14 

513 

14-64 

223 

xviii. 

25-27 

65 

30 

55 

xix. 

13 

438 

xxix. 

20 

262 

XX. 

31 

433 

xxxii. 

11 

465,  673 

xxi. 

1-6 

438 

10 

260 

1-9 

441 

16 

263 

xxii. 

1,2 

433 

17 

223 

xxvi. 

6 

584 

26 

264 

xxvii. 

1-12 

434 

JOSHDA. 

xxviii. 

13 
15 

223 
460 

iv. 

24 

261 

x.\ix. 

8 

434 

V. 

5 
6 

219 
374 

2  Samuel. 

XV. 

28 

371 

ii. 

S 

133 

37 

535 

iii. 

27 

435 

xxiv. 

19 

263 

iv. 

2 

133 

V. 

16 

133 

•Judges. 

vi. 

6,  10 

439,  530 

ii. 

3-19 

223 

14-21 

158,  288 

12 

262 

22 

440,  583 

15 

261 

ix. 

6,  10 

133 

iii. 

6 

223 

xii. 

31 

435 

7 

307 

xiii. 

21 

430 

V. 

8 

223 

XV. 

2 

280 

vi. 

2 

587 

xs. 

10 

436 

'20 


2  Samdel. 

2  Kings. 

Chapter 

Verse 

P.age 

Chaptei 

Verso 

Page 

xxii. 

16 

259 

xvii. 

24,25 

.      502,  503 

xxiv. 

1 

452 

xviii. 

27 

133 

5 

534 

XX. 

18 

65,  240 

1  Kings. 

xxi. 
xxiii. 

15 

7 

262 
.      309,  490 

ii. 

9 

437 

xxiii. 

11 

359 

lii. 

5 

469 

25 

633 

14 

441 

xxiv. 

24 

262 

iv. 

16 

18 

217 
216 

XXV. 

7 

267 

V. 

1 

439 

1  Chronicles. 

viii. 

27 

283 

i. 

32 

194 

ix. 

26 

214 

iv. 

4 

358 

XJ. 

1 

584 

18 

371 

33 

228 

19 

598 

xii. 

19 

620 

viii. 

33,34 

133 

xiii. 

1  srq. 

500 

ix. 

39,40 

133 

xiv. 

23 

307 

xiv. 

7 

.       133,  438 

xvi. 

24 

70 

xxi. 

1 

452 

xvii. 

1 

477 

xviii. 

478 

2  Chronicles. 

4 

655 

ii. 

5 

620 

xix. 

18 

593 

viii. 

6 

359 

XX. 

478 

XXV. 

11-14 

690 

xxi. 

21 

,29 

266 

23 

704 

xxii. 

19 

255,  478 

xxvi. 

6-9 

691 

20 

-23 

2  Kings. 

265,  451 

xxxii. 
xxxvi. 

15 
22,  23 

Ezra. 

225 
424 

i. 

2 

348 

i. 

1 

424 

ii. 

9 

,14 

481 

21 

560 

iv. 

34 

481 

iii. 

3,6 

521 

V. 

IS 

364 

iv. 

3 

424 

vi. 

17 

116 

7 

371 

17 

-25 

481 

12 

521 

vii. 

6 

584 

V. 

1,2 

521 

s. 

7 

337,  375 

5 

260 

xiii. 

21 

481 

\\ 

13 

424 

xiv. 

13 

707 

vi. 

1-5 

424 

22 

691 

9,  15 

521 

XV. 

17- 

-19 

179 

The  whole  Book 

619, 526 

xvi. 

10 

616 

7-9 

707 

Nehemiah. 

xvii. 

L-6 

707 

vii. 

24 

697 

17, 

23 

179 

The  whole  Book 

519,  526 

721 


ESTHEE. 

Chapter         Verse 

iii.  7 

vii.  6 

viii.  6 

ix.  5 

Job. 


1-7 

6 

21 

ii. 

1-7 

iv. 

0 

xiv. 

1 

XXV. 

G 

xsvi. 

6 

xsviii. 

22 

xxxi. 

12 

xxxiii. 

14-1 G 

xli. 

1-34 

250, 
203 
265 


Psalms. 


vii.  11 

viii.  3 

ix.,  X  ,  xii.,  xiii.,  scq. 
xiv. 

XV  ii.  7 

15 

xviii.      8,  15 

. .     38-41 

xxi. 

xxii.  6 

9 

10 

xxiii.,  xxviii.,  xxxi. 

xxxiii.  lb 

xxxiv.  15 

xlvii.  i 

Iviii.  1 

Ux.  8 

Ix.  7 

Ixviii.  1 


259 


Psalms. 

Page 

Chapter 

Verse 

Page 

43S 

l.K\iii. 

21 

686 

438 

Ixxii. 

7 

647 

181 

Ixxiii. 

3 

443,  573 

181 

Ixxv. 

3,  11 

201 

8 

201 

Ixxvii. 

4 

:;02 

7 

647,  note 

451 

265 
621 

19 

2G1 

Ixxviii. 

24,  25 

245 

45 

180,  524 

,  468 

,  451 

2.:  9 

111 

Ixxxi. 

9,  10 

22G 

Ixxxvi. 

4 

362 

Ixxxviii. 

11 

181 

Ixxxix. 

10 

362 

578 

xciv. 

4 

260 

181 
181 

xcv. 

3 

4 

620 

58 

181 

civ. 

24 

622 

458 

c-^a. 

37,38 

638 

259 

cviii. 

8 

259 

cxvi. 

45 

266 

cxxvii. 

3 

60 

,442 

cxxxii. 

11 

482 

442 

cxxxv. 

5 

620 

262 

cxxxni. 

8,9 

686 

49 

cxxvviii. 

524 

442 

cxxxix. 

95 

442 

13, 15            2 

03, 467,  560 

620 

k; 

239, 235 

,442 

•21 

280 

259 

443 

Pkovehes. 

442 

578 

ii. 

6 

260 

,442 

XV. 

3 

260 

228 

11 

181 

442 

xvi. 

11 

430 

200 

xxvii. 

20 

.      180,  181 

2  GO 

XXX. 

15,10 

.      239,  394 

265 

•  • 

20 

576 

227 

265 

ECCLESIASTE 

s. 

259 

V. 

3 

459 

620 

15           2 

03.  468,  560 

325 

722 


Song  of  Solomon. 

Isaiah. 

Chapter 
ii. 

Verse                               Page 
2-5             .               373 

Chapter 
Ixv. 

Verse 
5 

Pase 
259 

11             .               694 

7 

640 

It. 

12             .                 52 

Tlie  whole  Book 

701-709 

vii. 

8             .               273 

\dii. 

13             .               337 

5             .               273 

9             .                 52 

9-10             .               144 

ii. 

Jekemi.ah. 

2 
10 

27 

265 
693 
638 

Isaiah. 

iii. 

2 
84 

55,  638 
638 

i. 

4             .              262 

vii. 

3-7 

635 

iii. 

16-18             .                53 

18           3 

78,  579,  638 

17             .      158,  268 

viii. 

2 

639 

V. 

5             .                 52 

10 

593 

vi. 

1             .               704 

X. 

2 

640 

2             .               2G1 

xi. 

3,5 

633 

5             .                 52 

xii. 

8 

263 

vii. 

1             .              705 

xiii. 

22 

601 

20     74, 133, 263,  601 

27 

640 

viii. 

19             .        74,  558 

xiv. 

13 

640 

ix. 

12             .               705 

XV. 

1 

633,  634 

xi. 

2             .               708 

xvi. 

6,  8 

641 

xii. 

1             .               262 

xvii. 

21-27 

n34 

xiii. 

706 

25 

637 

16             .                55 

:-.viii. 

8 

266 

xiv. 

12             .               250 

17 

261 

xxxi. 

5             .              706 

xix. 

4-9 

642 

xxxvi. 

16            .              706 

xxii. 

4 

637 

xxxviii. 

17             .               261 

xxiii. 

5,6 

636 

xxxix. 

7             .                 65 

25 

458 

xl. 

28             .               672 

xxiv. 

2 

337 

xliv. 

252 

XX  vi. 

635.  642 

xlvi. 

6             .               228 

XX  vii. 

1-17 

707 

xlvii. 

3             .               267 

4,  7 

425 

li. 

1     67,341,415,468,483 

11 

636 

17             .               261 

xxxi. 

3 

265 

Ivi. 

4,  5             .               634 

xxxii. 

30 

262 

Ivii. 

3,  4             .               688 

34 

642 

5             .       226,  415 

xxxiii. 

17,  18 

636 

lix. 

17             .               259 

xliv. 

15 

638 

Ixi. 

8             .               263 

17 

236 

Ixiii. 

4             .               267 

19 

378 

6             .       259,  268 

20 

618 

11             .               633 

xlviii. 

37 

642 

723 


Jekemiah 

Daniel. 

Chaiitci 

Verse 

Page 

Chiiptei 

Versa 

Page 

li. 

7 

261 

vii. 

25 

428 

39 

.      592,  594 

X. 

3 

428 

57 

594 

11 

421 

The  whole  Book 

.       632-644 

xi.  2 

, 17,18 

424 

24 

428 

Lamentations. 

37-39 

225 

i. 

15 

261 

38 

208 

iii. 

38 

260 

xii. 

11,  12 

428 

The  whole  Book 

420-429 

EZEKIKL. 

i. 

1(3,  20 

143,  507 

HOSEA. 

iii. 

1-1 

261 

i. 

3 

454 

15,21 

508 

ii. 

3 

158 

iv. 

1-6 

508 

iu. 

13,16 

350 

T. 

12 

508 

iv. 

13,16 

350 

vi. 

509 

ix. 

15 

263 

13 

640 

xi. 

1 

858 

Tiii. 

7 

.      415, 509 

xiii. 

2 

567 

18 

260 

The  whole  Book 

587,  594 

ix. 

4 

152 

xi. 

24 

510 

Joel. 

xii. 

3-19 

510 

i. 

12 

273 

xiv. 

14,20 

421,  610 

ii. 

18 

263 

xvi. 

8 
16 

265,  687 
309 

iii. 

4 

689 

24,  25 

211 

Amos. 

38 

263, 687 

i. 

1-15 

689 

XX. 

9 
41 

264,618 
260 

V. 

26 

291 

48 

511 

Jonah. 

49 

233 

iii. 

10 

266 

xxvi.,  xxvii.,  xxviii. 

511 

xxvii. 

13 

692 

Micah. 

xxxii. 

21 

226 

i. 

10 

357 

xxxvi. 

23 

264 

The  whole  Book 

507-513 

N,VHUM._ 

i. 

2 

263 

Daniel. 

iii. 

5 

601 

i. 

4,6 

421 

ii. 

8,9 

427 

Hadakicck. 

iv. 

16 

427 

i. 

11 

225 

V.  2 

11,18 

425 

ii. 

18 

227 

vi. 

1-28 

426 

18 

52 

Zephakiad. 

vii. 

12 

427 

ii. 

11 

620 

724 


Zechaeiah. 

Luke. 

Chapter 

Verse 

Piige 

Chapter 

Verse 

Page 

i. 

8 

469 

i. 

66 

261 

8-11 

577 

ii. 

24 

110 

14 

2G3 

40-52 

251 

xiii. 

2 

514 

iii. 

22 

695 

xiv. 

2 

55 

xi. 

15 

514 

xiii. 

1-3 

644 

Mala  CHI. 

xxi. 

667 

i. 

2,  3 

263 

iii. 

6 

267,  672 

John. 

16 

256,  588 

i. 

IS 

261 

iv. 

5 

31,  220 

32,  33 

695 

ii. 

14,  16 

110,  405 

Apocrypha 

20 

521 

Tobit 

514 

iii. 

19-21 

448 

vi.  vii. 

696 

iv. 

23 

622 

Ecclesiasticus   . 

203 

XX. 

23 

578 

Baruch  v 

.      19 

444 

Acts. 

iv. 

13 

671 

Matthew. 

vii. 

22 

195 

i. 

18-20 

.      262,  462 

viii. 

10 

82 

ii. 

15 

358 

xii. 

11 

261 

iii. 

16 

695 

xiii. 

22 

431 

iv. 

4 

260 

xvii. 

26 

460 

X. 

8 
34,  35 

516 

688 

xviii. 
xix. 

13-15 

661 
396 

xii. 

34 

688 

13,14 

515 

sviii. 

10 

116 

xxii. 

22 

661 

xxiii. 

662 

xxiii. 

9 

246 

24 

687 

88 

688 

xxiv. 

5 

66i 

xxiY. 

667 

EOMANS. 

34 

667 

i. 

26,  27 

114 

xxvi. 

53 

116 

xii. 

9 

267 

xxvii. 

19 

459 

xiv. 

18 

58 

66 

52 

xvi. 

5 

58 

Mark. 

1    CORINTHIAI 

<IS. 

i. 

10 

695 

ix. 

IS 

552 

xi. 

13 

250 

xii. 

4,  5,  6 

322 

xiii 

667 

9 

516 

xvi. 

17 

516 

xiii. 

4 

18 

xiv. 

8 

674 

Ldke. 

i.  11 

22,  63 

462 

Galatians 

35 

262 

iv. 

9-11 

649 

725 


Chapter 


Ephesians. 
Verse 
12 

COLOSSIANS. 
15 

1  Thessalonians. 


250 


2  Timothy. 

18 

fi68 

6 

CBS 

Ifi 

mC),  667 

Hebtsews. 

7 

58 

13 

482 

7 

283 

James. 

27 

624 

Cha;)ter 
iii. 


XUi. 

xvii. 
xix. 


1  Peter. 
Ver.se 

6 
19 

2  Peteu. 
21 

REVEL.VriONS 

13 
15 

2 

4 

S 

1,  2 

11 

3 

7 
18 

3 
12 
17 
12 
15 


PaRo 
104 
250 


31 
261 
577 
469 
181 

58 
248 
469 
249 
651 
469 
259 

58 
256 
382 


INDEX   II. 

HEBREW     PllOPEK     NAMES. 


Page 

!< 

173 

nV'7ii;'2^» 

IN 

180 

■\n^2S( 

in« 

180,  211 

"^?« 

181  n55?o-n'5  basi 
67,  182       O'oijs  ''?« 
183,  G37        nbinp  b3^» 

''«'?^ 

185 

c:p  i;3s 

n?^'?^ 
'':-???» 

184 
180 

i7'2-^ 

185 

1?':' 

^■"Tr-^ 

185 

""^y?  1?^ 

n;?^               ^ 

L83,  18-4,  188 

i5?'>' 

i<in';^ 

187 

v?« 

Nin^N 

187 

l??!^ 

iin'?^< 

187 

■>?$> 

■5;?"?^ 

653 

cn-;3N 

TU"??? 

187 

T??^ 

3r^'3N 

190 

d;)2>? 

'''f?!i 

190 

«•?« 

c;??« 

188 

^?M 

''«?'??» 

188 

-iijN 

^!?P'?t» 

188 

C'bpN 

188 
188 

1?;?^ 

188 

IIN 

184,  409 

180 

184 

<i9,  180,  188 

^7? 

180, 188 
189 

yvi"3^» 

1H9 

CHN 

nri-'is 

189 

™7« 

"i^'if* 

18» 

'p:^ 

□ibC'lN 

ISO 

^:^:^ 

•200 


Page 
195 
184 
182 
182 
182 
182 
182 
183 
183 
!.  0:37 
408 
188 
183 
029 
55 
191 
195 
191 
200 
206 
206 
472 
199 
203 
199 
199 
029 
400 
204,  540 
205 
204 
203,  4(59 
203 
208 
203 


354, 


728 


13« 

'^?™ 
^^« 

•■SIX 

■^^1Pl  n'lDW 
n« 

ins 
■•nN 


32. 


Page 

204 

'HK 

203 

□>^'n« 

204 

wn« 

205 

nn^riN 

205 

vn« 

205 

"'P''?'^ 

205 

irL^'FTN 

204,470 

iib'iiN! 

20o 

nin'riN 

205 

"I^P'n^ 

470 

l'?'"?? 

207 

yyn'nx 

136 

i;r"? 

207 

^l^^'PTN 

472 

□srnx 

210 

T[?Dp'i7« 

210 

-in-'ns 

210 

cp;n^« 

210 

DTns' 

GO,  175 

!>Ti7^« 

176 

in\p'nN 

499 

"\tt;'n,^ 

507 

bci-i^n^ 

06 

^J!?^ 

94 

'^nx 

94 

Nnnn« 

507 

'?cn« 

318 

ins! 

317 

nn« 

198,  199 

nnrrsi 

207 

'^nnn^ 

207 

ffiiniffiriN 

472 

•ie>? 

210 

3VN 

212 

'?r« 

212,  028 

-liiD--^! 

32 

'':« 

207 

rr« 

199 

V''t''^ 

207 

ni'^'^fi 

212 

D.r« 

212 

]V^. 

472 

nVTN 

Page 
207 
208 
208 
208 
209 
208 
210 
208 
209 
209 
208 
208 
208 
209 
209 
210 
208 
208 
209 
209 
210 
210 
210 
210 
210 
199 
207 
207 
94 
207 
207 
207 
314 
688 
653 
629 
215 
67,215 

215,  231 

:14,  228 

214 

484 

473,  484 


729 


Page 
473 
484 
052 
310 
713 
712 
105 
199 

-\v2^bx 

Page 

480 
483 
483 
480 
474 
475 
482 
481 

197 
ins; 

483 
475 

214,  54!) 
2U>,  473 

492 

480 

478 
470 

482 
227 
231 

473,  029 
•214,  225,  223 

1^^ 

227 
229 

o'rt'.vi 

214,  210 

crrt;! 

484 

pVi. 

4S4 

i'7-"''' 

484 

^^^> 

4M4 

■'?i^' 

484 

ni:« 

228 

ii-'7« 

473 

M^V:.^ 

231 

T?^?? 

473,  474 

'nV-s» 

228 

'nr'-'S! 

484 

ti^p. 

4S4 

^r?^ 

474 

IJv?^ 

474 

«7r':)^ 

474 

l.s'''7« 

474 

n'fr'\^ 

474 

'•>'?*:? 

475 

n"*^ 

230 

'^?^''r'^ 

47  5 

K^X 

100,  280 

ITb^ 

475 

484 

rr:N 

474 

l?V'^ 

08,  484 

i?'?'.' 

220, 

475, 029 

nif^v 

483 

"i^'T^ 

475 

'•i^-N 

484 

'r?7« 

47  5 

-i;-ir\v 

484 

>'3n:?si 

474 

^v"'' 

484 

rinir'':.^ 

475 

W^"" 

484 

'^??'7>:» 

480 

C!< 

231 

n?;':^ 

475 

n^!^ 

232.  235 

Ti:"':« 

47  5 

]io« 

60,  230,  230 

'r?'?^? 

475 

yiTi« 

241 

crb^5 

475 

"?NI 

234 

iP'-N 

480 

P'r?f 

239 

Vr?>» 

480 

C'J!^ 

.  7  2.233 

in':?'?*? 

480 

™?« 

.  72,  232 

730 


■^^^^^ 

^:« 

n3p« 
Nn|cx 

IpN 
IFIpN 

nnDN 

^;)« 


72 

a^N 

242 

an« 

234 

11« 

658 

r"!"!'^ 

72 

"I]-)!< 

G5S 

ii-i« 

72,  232 

npTi« 

241 

>\« 

234 

^j?:!?* 

65 

m« 

82 

'>^ 

486 

■^Nns? 

82 

nn^ 

300 

!<nnn>* 

312 

^.'!")^ 

312 

ri^ 

312 

'P'7« 

84,  301 

v^ 

312 

'??i? 

312 

l3^^ 

489 

C^« 

492 

'ranx 

487 

n-^ 

272 

p™ 

487 

i;!!^ 

487 

-i37« 

487 

™??i« 

487 

'n^ 

488 

'^¥7« 

67 

BI^N 

07,  507 

iinx 

67 

sinriL-rTri-iN' 

317 

•iS! 

317 

■7Nn\i'N 

519 

b«Ti"w 

196 

'5^'N 

75,  282 

11?? 

282 

?'-|?">P>? 

75, 489 

byacx 

89 

liiip.:} 

80 

n-i^^ 

299 

-nl2:\s» 

278 

s)p>tt:-N 

Page 
288 
282 
280 
282 
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GENERAL    INDEX. 


Aar,  page  177. 
Aaron,  66,  95. 

his  name  explained,  175. 
resembles  Hermes,  178. 
Ab,  180. 
Abaci,  180. 
Abadan,  180. 
Abaddon,  181,  2^8. 
Abari,  ISO. 
Abda,  182. 
Abdeel,  182. 
Abdi,  182. 
Abdiel,  182. 
Abdon,  66,  182. 
Abednego,  182. 
Abel,  &c.,  182,  552. 
Abba,  183. 
Abi,  183. 

with  compounds,  184. 
Abimelech,  222. 

Aborigines  of  Canaan,  their  wor- 
ship, 637. 
Abraham,  a  rock,  67. 
deals  in  slaves,  129. 
has  a  slave  wife,  60. 
his  life  and  character,  192. 
his  migration,  41. 
his  name,  191. 
the  great  father,  5. 
Abram,  191,  192. 
Abrech,  195. 
Absalom,  195. 

his  rebelhon,  436. 
Absm-dities  in  the  Bible,  671. 
Abundance  of  offspring  promised 
as  a  blessing,  imphes  vigour, 


Accad,  page  195. 
Accho,  196. 
Ach,  199. 

a  divine  epithet,  207. 
Achau,  197. 

recognises  a   BabylonLsh  gar- 
ment, 134. 
Achaz,  33. 
Achbor,  197. 
Achilles  angry  at  the  loss  of  Bri- 

seis,  120. 
Achish,  197. 
Achmetba,  199. 
Achor,  197. 
Achsah,  198. 
Achshaph,  198. 
Acbzib,  199. 
Acorn,  157. 
Ad,  199. 
Adad,  199. 

Adalah,  199. 
Adah,  199. 

Adaiah,  200. 

Adalai,  200. 

Adam,   a   companion   of  Elohim, 
254. 
his  name,  &c.,  200. 
the  phallus,  202. 

Adamah,  203. 

Adami,  203,  206. 

Adan,  203. 

Adar,  203. 

Adbeel,  203. 

Addan,  203. 

Addar,  204. 

Addon,  204. 

Ader,  204. 

Adharya,  206. 


748 


Adiel,  page  204. 
Adin,  204. 
Adina,  204. 
Adino,  204. 
Adithaim,  204. 
Aditi,  206. 
Aditya,  206. 
Adlai,  204. 
Admah.  204. 
Admatbah,  204. 
Adna,  204. 
Adnah,  204. 
Adon,  204. 
Adonibezek,  204. 
Adonijab,  205. 
Adonikam,  205. 
Adouiram,  i05. 
Adonizedeb,  205. 
Adoption  of  faitbs,  294. 

of  old  mytbs,  294,  340. 
Adoraim,  205. 
Adi-ammelecb,  205. 
Adriel,  205. 
AduUam,  205. 
Adultery  a  sacred  emblem,  68E 

in  birds,  678. 

ordained  to  Hosbea,  589. 
Adummin,  205. 
iElian  quoted,  54. 
^non,  206. 

Affinities  of  names,  13. 
Africa,  its  people,  37. 
Aga,  206. 
Agabus,  206. 
Agag,  206. 
AgaU,  206. 
Agbab,  206. 
Agee,  206. 
Agba,  206. 
Agni,  206. 
Agra,  206. 
Agm-,  206. 
Ab,  207,  212. 
Abab,  207. 
Ababel,  207. 
Abam,  212. 


Aban,  page  212. 
Abana,  212. 
Abar,  207. 
Abarab,  207. 
Abasai,  207. 
Abasbai,  207. 
Abasuerus,  207. 
Abava,  207. 
Abaz,  207. 
Abaziab,  207. 
Abban,  207. 
Aber,  207. 
Abi,  207. 
Abiab,  208. 
Abiam,  208. 
Abian,  208. 
Abiezer,  208. 
Abibud,  208. 
Abijab,  208. 
Abikam,  208. 
Abilud,  208. 
Abimaaz,  208. 
Abiman,  208. 
Abimelecb,  209. 
Abimotb,  2;  9. 
Abinadab,  209. 
Abinoam,  202. 
Abio,  209. 
Abira,  209. 
Abiram,  209. 
Abisamacb,  210. 
Abisbabar,  210. 
Abisbar,  210. 
Abitopbel,  210. 
Abitub,  210. 
Ablab,  210. 
Ablai,  210. 
Aim,  212. 
Abobab,  210. 
Abolab,  210. 
Abron,  180. 
Almmai,  212. 
Abura,  212. 
Abuzam,  212. 
Abuzzatb,  212. 
Ai,  95,  213. 


749 


Aijalon,  page  67. 

Ailim,  214. 

Ain,  213. 

Ain-shems,  64. 

Airau,  213. 

Air,  god  of  the,  58,  93,  177. 

Akhi-ummab,  213. 

Akissu,  213. 

Akrabbim,  213. 

Al,  usually  written  El,  213. 

Alametb,  229. 

Alammalech,  229. 

Alath,  214. 

Alba,  230. 

Aleph,  173,  177,  230. 

Alexander,  the  false  prophet,  47. 

Allah,  230. 

Ahan,  230. 

Ahlat,  231. 

Ahtta,  31,  231, 

Allon,  231. 

All  powerful,  the,  56,  202. 

Alma  mater,  159. 

Almighty,  221,  252. 

described  as  man,  58,  259,  263. 

opinions  respecting,  48. 

requires  human  aid  ? !  065. 

talking    with    man,   57,   222, 
254, 260. 

venerates  his  own  name,  618. 
Ahnodad,  231. 
Almon,  229. 

Almond,  a  female  emblem,  107. 
Aloth,  231. 
Alpha,  173. 
Altars,  122. 
Alteration  in  Bible,  necessity  for, 

269,  462. 
Alterations  of  names  in  Scripture, 

132, 133. 
Alush,  230. 
Alvah,  231. 
Am,  71,  231. 
Amad,  232. 
Amadeus,  73. 
Amadou,  virgin  of,  159. 


Amah,  page  232. 
Amal,  232. 
Amalek,  232. 

smitten  from  revenge,  267. 
Amalekites  twice  destroyed,  434. 
Amam,  72,  232. 
Amana,  72,  232. 
Amar,  242. 
Amariah,  72,  232. 
Amasa,  232. 
Amasai,  233. 
Amashai,  233. 
Amasiah,  234. 
Amassu,  233. 
Amaziah,  234. 

and  the  Edomites,  690,  691. 
Amba,  242. 
Ambassadors   from   heaven,   257, 

258. 
Ambhas,  242. 
Ambhoya,  242. 
Ambutlbi,  242. 

Amelia,  a  city  older  than  Eome,  73. 
Ament,  234. 
America,  peopled  by  one  race,  36. 

compared  to  Assyi-ia,  39. 
Amh,  242. 
Ami,  242. 
Amishaddai,  235. 
Amisshadai,  72. 
Ammah,  234,  235. 
Ammara,  242. 
Ammiel,  72,  235. 
Ammihud,  235. 
Amminadab,  235. 
Ammizabad,  236. 
Ammon,  Amon,  66,  236. 
Amnon,  72,  239. 
Amok,  239. 
Amon,  239. 
Amorite,  72,  240. 
Amos,  241. 

Amos,  Joel,  and  Chronicles,  691. 
Amoz,  241. 
Amram,  241. 
Amraphel,  241. 


750 


Amri,  page  242. 

Amulets,  395. 

Amzi,  242. 

Ana,  271. 

Ana-arba-il,  2G9. 

Anab,  242,  270. 

Anacalypsis  quoted,   28,    74,    202, 

400,  407,  416,  647. 
Anachrouisms  in  Ezekiel,  510. 
Anah,  242. 
Analiaratli,  243. 
Anaiah,  243. 
Anaitis,  270. 
Anak,  243. 
Analiu,  270. 
Anam,  243. 
Anamim,  243. 
Anaud,  270. 
Anani,  244. 
Anas,  271. 
Anasura,  313. 
Anatb,  244. 
Auathoth,  244. 
Anchor,  emblem,  167. 
Ancient     names    tell    of    ancient 

gods,  5. 
Aucilia  at  Eome,  163. 
Ancus,  272. 
Andaman  islands,  659. 
Andrew,  244. 

St.,  bis  cross,  153. 
Andbra,  271. 
Androgynous  ideas  of  tbe  Creator, 

30,  32,  218,  note. 
Anem,  270. 
Aner,  270. 
Anesb,  244. 
Anga,  271. 
Angada,  271. 
Angels,  another  name  for  gods,  621. 

belief  in,  116,  244. 

fallen,  246. 

names  of,  246. 

salute  Christua,  401. 

their  business,  58. 
Anger  of  God,  262. 


Anglican  church  anthropomorphic, 

page  264. 
Anglo-Saxon  and  Spanish  nomen- 
clature contrasted,  9. 
Angutiya,  271. 
Aui,  270. 
Aniam,  270. 
Anim,  270. 

Animals  all  obey  divine  commands, 
676. 

fear  the  supernatural,  46. 

their  habits  and  vices,  678. 

their  power  to  send  each  other 
to  hell  examined,  578, 
Anj,  271. 
Anha,  272. 
Ankurah,  272. 
Anna,  28,  81,  251,  270. 
Annamelech,  243. 
Aunauiah,  244. 
Annedotus,  81,  271. 
Anobret,  SI,  271. 
Anodaphus,  81. 
Ausa,  272. 
Anthropomorphism,  216,  221,  222, 

•  252. 
Antiquity  an  unsafe  guide,  109. 

of  Babylon,  43. 

of  the  Aureole,  142. 

referred  to,  37. 
Ants  talking  politics,  577. 
Auu,  81,  83,  271. 
Anu,  an  Assyrian  God,  64,  76. 
Anub,  271. 
Anunit,  95,  272. 
Anutagil,  272. 
Aodh,  272. 
Apharsachites,  272. 
Aphek,  272. 
Aphrodisiac  meat,  566. 

the  fish,  529,  565. 
Aphrodite,  53,  54. 
Apocalypse,  31,  181. 
Apocryphal  writings,  6. 
Apollo  and  Jah,  611. 
Apollyon,  181. 


751 


ApiDle,  page  272. 

Eve's,  signification  of,  498. 
Apricot    split,   an  emblem  of  the 

Virgin,  528. 
Ar,  176,  275. 
Ai-,  to  plough,  17. 
Ai-a,  275. 
Arab,  275. 
Arad,  275,  276. 
Aratlasha,  276. 
Arab,  276. 
Aram,  276. 
Ai-an,  276. 
Ai-arat,  276. 
Aras,  276. 
Araimah,  277. 
Arba,  69,  243,  278,  308. 
Arba-il,  89,  152,  157,  278,  530. 
cross  and  circle,  143. 

Arbela,  69. 

Arbitrament  of  the  sword,  671. 

Arbel,  278. 

Archangel  and  Archbishop,  14. 

Archangels,  624. 

Archite,  279. 

Ard,  280. 

Ai-dan,  282.. 

Ai-edu,  298. 

Areli,  282. 

Argeia,  285. 

Argha,  157,  164,  177. 

Argo,  177. 

Aridai,  282. 

Aridatha,  282. 

Arieh,  282. 

Ariel,  282. 

Aiim,  282. 

Arioch,  283. 

Arisai,  283. 

Ai-k,  164,  166,  167,  177. 

compared  with  Palladimn,  etc.. 

439,  440. 
Hindoo,  291. 

history  of  in  David's  time,  439. 
ideas  respecting,  439. 
meaning  of,  283. 


Ark,  Noah's,  page  294. 
Arkite,  298. 
Armaita,  122. 
Ai-meuia,  298. 
Armi,  299. 
Armoni,  298. 
Arna,  299. 
Arnan,  298. 
Arnon,  298. 
Arod,  298. 
Arodi,  298. 
Aroer,  298. 
Arpad,  298. 
Arphaxad,  298. 
Arrow,  broad,  168. 

form  of  Hermes,  543. 
Artaxer.\es,  298. 

and  the  Jews,  522. 
Artemis  the  best  of  women,  579. 

Arthur,  speculations  on  name,  17. 

Aruboth,  299. 

Arumah,  300. 

Arvad,  300. 

Aryan  influence  on  Shemites,  615. 

Aryan  roots,  17. 

Ai-za,  300. 

Asa,  300. 

Asahaiah,  301. 

Asahel,  300. 

Asaph,  301. 

Asareel,  301. 

Asarelah,  301. 

Ascalon,  67,  302. 

Asenalh,  302. 

Ash,  Asha,  302. 

Asha-dur  kali,  313. 

Ashah,  313. 

Ashan,  302. 

Asbar,  313. 

Ashbaal,  302. 

Ashban,  303. 

Ashbea,  303. 

Asbbel,  303. 

Abbcakm,  07,  162. 

Ashch.uaz,  304. 

Ashdod,  304. 


752 


Asher,  page  304. 
AsLerah,  307. 
Ashkelon,  310. 
Ashima,  310. 
Asbnala,  310. 
Aslipeuaz,  310. 
Ashtoreth,  310. 

Karuaim,  311. 
Ashur,  311. 
Aslivath,  312. 
Asi,  313. 
Asiel,  312. 
Asmodeus,  247. 
Asnah,  312. 
Asuapper,  312. 
Asparas,  313. 
Aspatba,  312. 
Asriel,  312. 
Assafostida,  218. 
Assarak,  313. 
Asshur,  77,  312. 
Asshm--akh-iddin,  313. 
Asshur-tzu,  313. 
Assir,  312. 
Association,  British,  denounced  by 

preachers,  682. 
Assyria,  312. 

Babylonia,  Persia,  707,  708. 
Assyiiuns,  39. 

trade    with   Phoenicians,    e.g. 
1000,  137. 
Assyrian  grove,  159,  160. 

names  borne  by  Jews,  95. 

sacred  names,  613. 

triad,  Moses,  Aaron,  and  Hur, 
95,  96. 

triads,  76,  92. 

■winged  figure,  162. 
Astarte,  311. 
Astri,  313. 

Astronomy  in  old  times,  29. 
Asm-as,  313. 
Atarah,  313, 
Ataroth,  313. 
Atasura,  313. 
Ater,  314. 


Athach,  page  314. 

Athaiah,  314. 

Athahah,  314. 

Atblai,  314. 

Athor,  315. 

Atmon,  316. 

Atroth,  315. 

Attai,  315. 

Attalah,  316. 

Attan,  316. 

Attata,  316. 

Aum  a  sacred  name,  237. 

Aureole,  the,  142. 

Ava,  317. 

Avah,  317. 

Avatar  referred  to,  658. 

Avatars,  47. 

Aven, 317. 

=  On  or  Ann,  65. 
Avim,  317. 
Aza,  317. 
Azal,  317. 
Azahah,  317. 
Azaniah,  317. 
Azar,  319. 
Azareel,  317. 
Azariah,  317. 
Azaz,  317. 
Azazel,  317. 
Azaziah,  318. 
Az-Baal,  654. 
Azbou,  318. 
Azbuk,  318. 
Azekah,  318. 
Azel,  318. 
Azem,  318 
Azer-Baal,  654. 
Azgad,  318. 
Aziel,  318. 
Azmaveth,  318. 
Azmon,  318. 
Aznoth,  318. 
Azrael,  94. 
Azrikam,  318. 
Azubah,  318. 
Azur,  318. 


753 


Azza,  i^age  318. 
Azzan,  319. 
Azzur,  319. 

B 
B,  819. 

Baal  and  Baalim,  320. 
=  Mahacleva,  322. 
etymology  of,  321. 

Baal-Berith,  322. 

Baal-Gad,  321. 

Baal-Hagor,  325. 

Baal-Hamou,  321. 

Baal-Hanan,  325. 

Baal-Hermon,  324. 

Baal-Meon,  325. 

Baal-Peor,  325. 

Baal-Perazim,  326. 

Baal-Sbalisba,  327. 

Baal-Tamar,  328. 

Baal-Zephon,  329. 

Baal  aud  Bosheth,  133. 

Baalah,  330. 

Baaliah,  330. 

Baalidab,  330. 

Baalis,  330. 

Baalotu,  330. 

Baalzebub,  329. 

Baauab,  330. 

Baara,  330. 

Baaseiab,  331. 

Baasba,  331, 

Babel,  331. 

Babil,  337. 

Babius,  338. 

Babylon,  331. 

Babylonia,  its  orthodoxy,  41. 

Babylonian  customs,  365. 

faith  in  Palestine,  127. 
Babylonians  believed  in  genii,  <fcc., 

117. 
Babylons,  two,  244, 
Bacchus,  32,  331. 

his  name  derived,  16. 
fig  tree  sacred  to,  527. 
monogram  Cbristiauised,  647. 


Bacba,  page  338. 

Back  of  Almighty,  261. 

Bacon,  Lord,  on  "ex  vote,"  ftl7. 

Bad,  338, 

Badia,  338. 

Bfidoues,  338. 

Ea>tuli,  333. 

Bag,  symboUc,  162. 

Bagh,'33S. 

a  tiger,  16. 
Bagha,  338. 
Bagbis,  338. 
Bag  or  purse,  403. 
Baburim,  332. 
Bajith,  332. 
Baka,  331. 
Bakbakhar,  332. 
Bakbukiah,  332. 
Bakhar,  338. 
Bala,  339. 
Balaam,  331 

story  of,  when  compiled,  692. 
Baladam,  331. 
Baladan,  331. 
Balah,  332. 
Balak,  333. 

Ballypur  and  BallyiDooreu,  25. 
Bali,  334,  339. 
Balin,  339. 
Bal-Shamiu,  338. 
Bamab,  335. 
Bandb,  339. 

Banditti,  David  a  captain  of,  433. 
Bani,  335. 
Baolath,  330. 
Bar,  335. 
Bara,  336. 
Barabbas,  336. 

preferred  to  Christ,  661. 
Barachel,  336. 
Barachias,  336. 
Barak,  33G. 
Barb,  339. 

Barbaiiau   names   not   to   be    de- 
stroyed. 22. 
Bariah,  336. 


754 


Barjesns,  page  336. 

Barjouah,  336. 

Barkat,  338. 

Barkos,  336. 

Barley-corn,  a  female  erablem,  107. 

Barmuri,  338. 

Barnabas,  336. 

Barsabas,  337. 

Barta,  339. 

Bartholomew,  837. 

Bartimeus,  337. 

Bartsippa,  338. 

Barncli,  337. 

Barzillai,  337. 

Base  metal  used  by  the  church  as 

true,  506. 
Bashan,  337. 
Bashemath,  337. 
Basket,  90,  337. 

and  Mandragora,  403. 
Bath,  339. 
Bath-rabbim,   339. 
Bath-sheba,  339. 
Bath-shim,  339. 
Battle  cry  of  Assyrians,  Gl-i. 
Bavai,  339. 

Beast,  and  his  number,  650. 
Bebai,  339. 

Bebiugton  Churcl>,  144. 
Becher,  340. 
Bechorath,  340. 
Bed,  368. 
Bedad,  340. 
Bedaiah,  340. 
Bedan,  340. 
Beelida,  321. 
Beer,  340. 
Beera,  341. 
Beerah,  341. 
Beerelim,  340. 
Beeri,  341. 
Beeiiahairoi,  340. 
Beeroth,  341. 
Beersheba,  340. 
Beeshterah,  341. 
Beeve,  flesh  of,  565. 


Bel,  page  341,  368. 

is  Ashm-,  81. 

Merodach,  121. 
Bela,  344. 
Belat,  344. 
Behal,  344. 
Belib,  368. 

Bells,  significance  of,  53. 
Belni,  368. 
Belrabu,  368. 
Belsar,  368. 
Belshazzar,  344. 
Belteshazzar,  344. 
Beltis,  104. 
Belzuna,  368. 

the  moon,  93. 
Ben,  344. 
Benaiah,  344. 
Ben-ammi,  344. 
Benebarah,  344. 
Benediction,  how  given,  530. 

of  Isaac  examined,  603. 
Eenejaakan,  344. 
Benhadah,  344. 
Benhail,  344. 
Benhauan,  345. 
Benjamin,  83,  345. 

names  in  tribe  of,  539, 

tribe  of,  162. 
Beninu,  345. 
Benoni,  83,  346. 
Beuzoheth,  346. 
Beon,  346. 
Beor,  346. 
Beraiah,  346. 
Berachah,  346. 
Berechiah,  346. 
Bered,  346. 
Beri,  347. 
Beriah,  347. 
Berith,  347. 

Berkhampstead,  the  name,  2:- 
Berodach,  347. 
Berosus  on  Cosmogony,  85. 
Berothai,  347. 
Besai,  347. 


755 


Besodeiab,  i^age  S47. 
Besor,  347. 
Betali,  347. 
Betal,  543. 
Beteu,  347. 
Beth,  347. 

Bethabarah,  92,  349. 
Bethanatli,  349. 
Bethany,  349. 
Betharam,  347. 
Beth  Arbel,  278. 
Beth-arbel,  349. 
Beth-aven,  349. 
Beth-azmaveth,  349. 
Beth-baal-meou,  349. 
Beth-bara,  350. 
Beth-bu-ie,  350. 
Beth-car,  350. 
Beth-dagon,  341. 
Beth-diblathaim,  351. 
Beth-eclen,  351. 
Beth-eked,  351. 
Beth-el,  351. 
Beth-emek,  351. 
Beth-esda,  352. 
Bcth-ezel,  352. 
Beth-gader,  352. 
Beth-gilgal,  353. 
Beth-gamnl,  353. 
Beth-hackerem,  353. 
Beth-hanau,  354. 
Beth-haram,  355. 
Beth-hoglah,  354. 
Beth-horou,  355. 
Beth-jesimoth,  355. 
Beth-leaphi-ah,  355. 
Beth-lebaoth,  357. 
Beth-lehem,  358. 
Beth-maacha,  359, 
Beth-marcaboth,  359. 
Beth-ineou,  359. 
Beth-millo,  359. 
Beth-nimrah,  859. 
Beth-pal.'t,  361. 
Beth-pazzez,  361. 
Beth-peor,  361. 


Beth-i)hage,  page  361. 

Beth-rnpha,  362. 

Beth-rehob,  362. 

Beth-saidn,  363. 

Beth-shau,  363. 

Beth-shemesh,  65,  863. 

Beth-shittah,  363. 

Beth-tappnach,  364. 

Beth-iiel,  304. 

Beth-ulia,  364. 

Beth-zachariah,  364. 

Beth-zur,  364. 

Betzal,  364. 

Bezek,  368. 

Bezer,  368. 

Bhaga,  362. 

Bhama,  368. 

Bhanda,  368. 

Bhargava,  368. 

Bhash,  368. 

Bhatu,  368. 

Bhavaja,  368. 

Bhavaua,  369. 

Bhavaui,  53,  83. 

Bible,  absurdities  of  the,  671. 

accounts  of  "  ex  voto,"  518. 

an  expurgated  edition  wanted, 
264. 

compared  to  the  laws  of  Numa 
and  others,  525. 

contains  what  may  be  called 
Billingsgate,  688. 

incongi-uities  in  the,  671. 

its  claim   to  inspiration  exu- 
mined,  666. 

jianders   to  human   passions, 
685. 

the  book  of  pei-secutors,  686. 

value  to  be  ligidly  examined, 
624. 
Eichri,  369. 
Bidkar,  369. 

Bigoti7  amongst  Protestants,  140. 
Bigtha,  369. 
Bigthan,  369. 
Bigvai,  369. 


/. 


756 


Bil,  page  371. 

Bil-akli-isu,  371. 

Bilat,  364. 

Bilclacl,  869,  372. 

Bileam,  369. 

Bilgah,  369. 

Bilgai,  369. 

Bilbali,  369. 

Bilhan,  369. 

BiUat,  372. 

"  Billingsgate  "  biblical,  688. 

Bilhi-ballat,  372. 

Bil-shamin,  372. 

Bilsban,  369. 

Bimhal,  369. 

Bincliodescli,  870. 

Binea,  370. 

Binuui,  870. 

Birth,  new,  typified  by  water,  86. 

phenomena  of,  86. 
Birket,  372. 
Bii-sha,  370. 
Birzavith,  370. 
Bish,  370. 
Bishlam,  371. 

Bishops,  trial  of  seven,  655. 
Bitch,  872. 
BitgaUa,  364. 
Bitgalla-knmta,  365. 
Bithiah,  371. 
Bith-kheira,  872. 
Bit-nitsirti,  365. 
Bit-rab  Pul-sar-rabu,  372. 
Bit-shaggatha,  109. 
Bit-shaggathu,  365. 
Bit-shakuri,  865. 
Bit-tzida,  367. 
Bizjothjah,  371. 
Biztha,  671. 
Black  Venus,  159. 
Blasphemy,  question  of,  264,  547. 

in   limiting   Almighty  power, 
257. 
Blessing  by  Priest  and  Pope,  169. 
Boanerges,  27,  688. 
Boat,  mystic,  166. 


Boats,  sacred,  page  289. 
Boar,  sacred  to  Cristna,  372. 
Boaz,  372. 

and  Jachiu,  154. 
Boeheru,  873. 
Bochim,  373. 
Bodotria,  373, 
Bohan,  374. 
Bohen,  90. 
Bohtho,  374. 
Bomba,  357. 

Borough,  meaning  of  name,  23. 
Borsippa,  374. 
Bosheth,  note,  646. 
Bosom  of  Almighty,  261. 
Bow,  374. 

and  Arrow,  162. 

the  weapons  of  old 

gods,  417. 
Bower  of  delight,  354. 
Bowman,  celestial,  162. 
Boys  consecrated,  73. 
Bozcath,  374. 
Bozez,  374. 
Bozra,  374. 
Brahma,  875. 
Brahman,  375. 

Brahmins  and  Missionaries,  670. 
Bramhya,  375. 
Branding,  375. 
Brennus  and  Brown,  169. 
Briseis  and  Achilles,  120. 
British    Museum    conceals    Tera- 

phim,  130. 
Association      denounced      by 

preachers,  682. 
Broad  Arrow,  168. 
Brown,  essay  on  the  name,  11. 
Budh,  375. 
Budha,  375. 
Buddhi,  375. 
Buddhist  signs,  147,  148,  151, 152, 

168. 
Buddhists  held  up  to  execration, 

670. 
Buduel,  375. 


757 


Bugs,  or  terrors,  page  481. 

Bukki,  375. 

Bukkiab,  375. 

BuU,  375. 

Bull,  375. 

Buuah,  378. 

Buuaki-beth,  378. 

Bungler,  the  Almightj'  described 
lis  a,  by  divines,  G59. 

Bunni,  378. 

Buns,  their  origin  and  antiquitj-, 
378. 

Burrow  and  Borough  compared,  20. 

Bury  St.  Edmunds,  its  name  ex- 
amined, 22. 

Butler's  Analogy  of  Religion,  578. 

Butler's  Hudibras  quoted,  686. 

Buz,  380. 


C,  380. 

Cabbon,  381. 

Cabiri,  381. 

Cabul,  381. 

Cain,  381. 

Caiuan,  382. 

Cau-n  made  by  Jacob,  130. 

Cakes,  378. 

Cakes  of  figs,  453. 

Cal,  393. 

Calah,  382. 

Calcol,  382. 

Caleb,  382. 

Calf,  383. 

golden,  play  before,  566. 

kissed,  567,  593. 

sex  of,  567. 
Calneh,  384. 

Caluga,  the  serpent,  401. 
Calves,  idea  of  in  Hosea,  593. 
Cam,  393. 
Cama,  384. 
Cam  on,  384. 
Canaan,  384. 

Canaanites  resuscitated,  523. 
Canueh,  384. 


Canon  of  Scripture  examined  and 

explained,  page  384. 
Cnpella,  M.,  hymn  to  sun,  647. 
Caphtor,  291. 
Capricoruus  and  fish,  529. 
Car,  391. 
Carcas,  392. 
Carchemish,  392. 
Careah,  392. 
Carians  and  David,  611. 
Carmel,  392. 
Carmi,  392. 
Carshena,  393. 
Carthage,  39,  394,  653. 
Carthageuian  inscriptions,  654. 
Casiphia,  393. 
Casluhim,  393. 
Caspar,  394. 
Catamcnia,  ICl. 
Catheda-al  towers,  154. 
Cathohc  Nave,  166. 
Cave  dwellers,  587. 
Celestial  mother  (Sarah),  5. 
Celestial  virgin,  74. 
Celtic  Draids  quoted,  407. 
Cepharhammonai,  394. 
Ceres,  85,  167. 

why  she  carries  ears  of  corn, 

420. 
Ceylon  known  to  i'hoenicians,  39. 
Chairs  in  Cathedrals,  309. 
Chaldiva,  394. 
Chalda?aus,  39,  93. 

more   favoured  by  the  Deity 

than  the  Hebrews,  247. 
teach  augehc  law  to  Jews,  245. 
Ghaldee    Mythology,   ancient,   51, 

244. 
Chaldee  faith,  58. 
Chance  used  ns  "  The  Lord,"  438. 
Change  of  text  in  Bible,  note,  55. 
Change  of  names,  132,  311. 
Changes  in  outlandish  names,  10. 
Charahim,  381,  395. 
Chariot  of  Suu,  143,  359. 
Charlatans,  rehgious,  306. 


758 


Charms,  i^age  395. 

Chasms,  373. 

Chebar,  397. 

Chedorlaomer,  397- 

Clergy,  Protestant,  sketched,  662. 

Chelal,  397. 

CheUnh,  397, 

Chehibia,  397. 

Chemosh,  397. 

Chenaauah,  397. 

Cheuani,  398. 

Chephirah,  898. 

Cheran,  398. 

Cherethites,  398. 

Cberith,  398. 

Cherub,  398. 

Chesalon,  399. 

Chesed,  399. 

Chesil,  399. 

ChesuUoth,  399. 

Chezib,  399. 

ChidoD,  399. 

Chileab,  399. 

ChiUon,  67,  399. 

Chilmad,  399, 

Chimera,  248. 

Chimham,  399. 

China,  extc-ut  of  her  empire,  37. 
will  not  send  envoj's  who  do 
not  speak  Chinese,  257. 

Chinese  symbol,  168. 

Chiuueroth,  400. 

Chisloth  Tabor,  399. 

Chittim,  4!i0,  692. 

Chinn,  291,  401. 

Chorashau,  400. 

Chosen  race,  a,  635. 

Chozcba,  400. 

Christ  invested  with  the  attributes 
of  other  gods,  648. 

Christ  denounced  as  an  infidel,  660. 

Christendom  and  Hiudostau  com- 
pared, 670. 

Christian  ideas  compared,  56. 

Christians     and    Heathens    com- 
pared, 679. 


Christua,  history  of,  page  400. 
is  black,  401. 
is  crucified,  402. 
has  his  side  pierced,  403. 
Church    of    England    adheres    to 

errors,  506. 
Church     of     England     Ministers 

aspire  to  be  dictators,  663. 
Church  of  England  ought  to  ori- 
ginate a  plan   for   treating 
religion  as  an  exact  science, 
684. 
for  the  fool  of  the  family,  684. 
is  deteriorating  in  mind,  684, 
685. 
Church  of  Rome,   its   four   great 
gods,  912. 
and  her  saints   and  martyrs, 

139,  140. 
encourages     the     growth    of 
nuns,    and    uses    eunuchs, 
114. 
Churchmen,    High,    use    heathen 

symbols,  141. 
Chronicles  and  Joel,  691. 
Chronicles  opposed   to    Jeremiah, 

644. 
Cicero  and  Hosea  compared,  594. 
Cingetorix     and     other     German 
names  mentioned  by  Cresar, 
explained,  note,  15. 
Ciphers  and  myths  compared,  87. 
Circles,  stone,  352,  425. 
Circular  fanes,  352,  542. 
Circumcision,  128,  129,  193,  545. 
a  sanitary  provision,  547. 
e-,idence  drawn  from  it,  546. 
flint  knives  used,  542. 
in  conversation,  20. 
Joshua  is  particular,  546. 
Moses  is  careless  of,  545. 
Cis  or  Kish,  162. 
Citium,  692. 
Citron,  272. 
Ciitoris,  108,  161. 
Cobwebs  to  be  swept,  87. 


759 


Cock,  the,  page  169. 

Goguomens  given  by  priests,  3,  4, 
609. 

Coheleth  quoted,  58,  117,  175. 

Cohen,  -104. 

meaniug  of  the  term,  404. 

Coinage  of  a  country  and  its   re- 
ligion compared,  505. 

Coincidence  and  relationship,  24. 

Colenso  quoted,  29,  623. 

Colenso's   ^York   supplemented  by 
that  of  the  author,  623. 

Colonies,  Tji'ian  or  Carthaginian, 
653. 

Colonising,  its  progress,  37. 

Colonists  quarrel  with  aborigines, 

as. 

Columbus  referred  to,  35. 

Comb,  404. 

Comforter,  the,  537. 

Comets  considered  portents,  118. 

Coming  of  Elias  and  Christ,  387. 

Commandment,  third,  to  be  taken 

literally,  618. 
Compounding  for  sins,  681,  G86. 
Conception,  the  immaculate,  51. 
Concha,  the,  158. 
Condottieri,  David  a  leader  of,  434. 
Cone  sacred  to  Venus,  148. 
Confucius   and    Moses    compared, 

668. 
Congress  with  brutes,  567,  568. 
Coniah,  405. 
Conical  stones,  405. 
Conna,  a  peculiar  wafer,  403. 

Cononiah,  405. 

Consecration   of   kings   respected, 
434. 

Consecration  by  oil,  305. 

Conservative  tendencies,  153. 

Contradictions  in  Bible,  671. 

Controversy  languishes  where    all 
are  logical,  663. 

Conversation    unpleasant   in    the 
East,  59. 

Cooey,  the  note  of  the  dove,  405. 


Coronation  orb,  page  153. 
Costume  of  nun  and  priest,  165. 
Oomt  of  the  Almighty,  502. 
Covenant,  Baul  and  Jah  compared, 

322,  323. 
Covenanters,  686. 
Cow,  why  sacred,  54. 
Cow,  lioness,  and  rat,  315. 
Cow's  belly,  a  sacred  aperture  in 

India,  416. 
Coz,  405. 
Creation,  account  of,  405. 

arranged  for  three  days  by  one 

■vNi'iter,  406. 
associated  with  darkness,  87. 
ideas  of,  86,  406,  407. 
myths  respecting,  497,  498. 
phenomena  of  around  us,  677. 
the  mythos  examined,  406. 
Creator,  conceptions  of,  44. 
his  acts,  676. 
our  idea  of,  49,  621. 
preserver,  destroyer,  30. 
Creeds    do    not    convey    definite 

ideas,  56. 
Crescent,  its  meaning,  144. 
Criticism,  a  snare  of   the  Devil, 

682. 
Cromwell's  biographers,  388. 
Cross,  407. 

adopted  at  Nicaa,  414. 

chariot  wheel,  412. 

doctrines  illustrated  by,  414. 

Etruscan,  409. 

form  of,  414. 

form  of  Hindoo  temples,  408. 

Higgins'  remarks  upon,  407, 

408,  410,  412.- 
in  ancient  Cyprus,  409. 
in  Pompeii,  409. 
Miuutius  Felix  upon,  411. 
not  essentially  Christian,  407. 
Komau,  411. 
the  tau,  409. 
used  for  slaves,  413. 
various  forms    of,    143,    151, 


760 


Cross — varioiTS  forms  of,  page 

152,  153,  157,  167,  163,  410, 
411,  412, 
and  circle,  143. 
and  triuity  and  arba-il,  157. 
as  an  emblem,  150. 
Crozier,  cross,  and  mitre  at   Ele- 

plianta,  401. 
Crucifixion  of  Christna,  402. 
Cruelty  of  David,  435. 
Crusaders,  bad  Christians,  686. 
Crux  ansata,  152,  240. 
Cun,  a  cake,  403. 
Cunni  Diaboli,  114,  415. 

extent  of  their  existence,  415. 
in  use  in  India  now,  416. 
their  relation   to  the  idea  of 
the  earth  as  a  mother,  415. 
Curiosities  in  Egypt,  39. 
Curse  on  Serpent  explained,  602. 
Curtain  in  Assyrian   and    Jewish 
temples,  416. 
what  it  hides,  416,  417. 
Cush,  417. 
Cusham,  417. 
Cushan-rishathaim,  417. 
CusM,  417. 
Cuth,  417. 

Cuttings  in  the  flesh,  643. 
Cuvier  and  the  devil,  451. 
Cynocephah,  383,  417. 
Cypriotes  and  David,  611. 
Cyprus  aiul  the  Hittites,  584. 
Cyrus,  418. 

and  the  Jews,  520. 

D 

D,  418. 

Dabbasheth,  420. 
Daberah,  420. 
Dacar,  429. 
Dad,  429. 

Dagon,  111,  113,  420. 
Dainu-kurban,  430. 
Dalah,  430. 
Dalu,  429. 


Dalphon,  page  420. 

Damascus,  420. 

Dan,  420. 

Danclesa,  phallic  scenes  in,  65. 

Daudanui,  430. 

Daniel,  420. 

coupled  with  Noah   and  Job, 

421. 
his    ignorance    of    Ezra    and 

Nehemiah,  526. 
his  prophecies  vague,  427. 
his    use    of    words,    '  times,' 

'  weeks,'  '  days,'  428. 
his  writings  analysed,  422. 
knows  only  El  and  not  Jab, 

421. 
seems  to  be  ignorant  of  Cyrus, 

423. 
the    prophet    gives    dates   to 
prophecies,  421. 
Danjaan,  429. 
Dannah,  429. 
Dara,  429. 
Darda,  429. 
Dari,  429. 
Darius,  429. 

aud  the  Jews,  521. 
Darkness  brooding.  87. 
Darkou,  429. 
Dashou,  430. 
Dathan,  429. 
Davenport  Brothers  compared  with 

ancient  humbugs,  47. 
David,   abolishes  grossness  in  re- 
ligion, 306. 
addresses  the  goddesses,  228. 
adores  the  Ark,  439. 
a  leader  of   condottieri,    434, 

611. 
a  representative  man,  431. 
becomes  a  bandit,  433. 
dances  before  Ark,  158. 
does    not    know    Moses'  law, 

422. 
=  "beloved,"  430. 
estimate  of  his  Psalms,  442. 


7G1 


David  flies  to  Achislj,  page  433. 

liis  auger  at  Nabal,  433. 

his  autccedents,  431. 

his  conduct  at  Babbah,  435. 

his  dancing,  535,  53G,  583. 

his  marriage,  433. 

his  name  analysed,  431. 

his  old  age,  437. 

his  private  character,  438,  534. 

his  rise,  137. 

his  shield,  119. 

his  style  of  justice,  435. 

his  temperament,  432,  610. 

ignores  Moses,  610. 

introduces  Jah,  29,  60S. 

is  friendly  with  two  Hittites, 
584. 

respects  Nathan,  441, 

summary  of  his  life,  443. 

takes  Jerusalem,  435. 
Davis,    his   Carthageniau  inscrip- 

tiou,  654. 
Dead,  feasts  for,  641. 
Deborah,  444. 
Debir,  444. 

Decoys  in  old  times,  515. 
Dedan,  445. 

Deductions  from  premises,  139. 
Deity,  definition  of  word,  118. 
Dehar,  445. 
Delaiah,  445. 
Dehlah,  445. 
Delphic  priestesses,  583. 
Delta,  the,  107,  146. 

double,  119. 
Deluge,  apochryphal,  297. 
Demigods  are  angels,  245,  621. 
Demon  and  demoniac  possession, 

446,  513. 
Demons  depart  at  break  of  day ,  449. 
Demoniacal  possession,  117,  446, 

513. 
Demosthenes  as  good  as  Hosca, 

594. 
Denham's   opinion    on    exorcism, 
51G. 


Denis,  St.,  page  62. 
Deo  soli,  413. 
Descent  of  names,  83, 
by  the  ear,  14. 

traced  through  male  line,  120. 
Destruction  of  Jerusalem  the  end 

of  the  world  !  C67. 
Deterioration  of   priestly   class   ft 
necessary  result  of  the  doc- 
trine of  plenary  inspiration, 
684. 
Deucalion,  295. 
Deuel,  449. 
Deuteronomy  and  Jeremiah,  633, 

634. 
Devatars  salute  Christna,  401. 
Development  of    theological    sys- 
tems, 51. 
Devil,  94,  450. 

a  potent  agency,  453. 
apparent  to  mankind,  448. 
Cuvier  and  the  apparition  of, 

451. 
his  name  examined,  450. 
his  nature  considered,  451. 
leads  "  the  opposition,"  452. 
Devil's  tail,  men  taught  to  wield 

it,  48. 
De'vils  are  angels,  or  vice  vcrsci, 
according  to   human  judg- 
ment, 118,  245,  021. 
Diana,  167. 
Diana  of  the  Ephesiaus,   53,  83, 

104,  105. 
Diblaim,  454. 
Diblath,  453. 
Dibon,  455. 
Dibri,  455. 

Dictators    deprecate    thi.     >..,.    ... 
reason,  063. 
in  "the  Chm-ch,"  GG3. 
Dido,  251,  463. 

Difficulties  iu  study  of  names,  13, 
16,  24. 
in  the  Bible  explained  away, 


■\-j< 


i;  E  E 


762 


Difficulties  —  scriptural     shelved, 
page  500. 

Digger  ludiaus  and  Horites  com- 
pared, 587. 

DiMah,  455. 

Dilean,  455. 

Dimashk,  455. 

Dimishemsi,  455. 

Dimnah,  455. 

Dimon,  455. 

Dimouali,  455. 

Dinah,  455. 

Diahabah,  456. 

Dionysus,  32,  456. 

Disc,  the,  or  aiu'eole,  142. 

Dishon,  456. 

Dispensation,   a  second  follows  a 
a  first,  659. 

Distillation,   the   process   referred 
to,  217. 

Diversity  of  names,  whence  aris- 
ing, 2. 

Dividing  a  mountain,  538. 

Divine  names   not   to   be    spoken 
aloud,  617. 

Divines,  Anglican,  ideas  of  about 
heaven  and  hell,  562. 
orthodox,   how  to   decide  be- 
tween Peter  and  Paul,  604. 
very    inexact  in  their    logic, 
683. 

Division  of  labour,  258. 

Divorce,  by  Ezra,  523. 

Dizahab,  457. 


E, 464. 

Eagle,  464. 

Ear  endures  what  the  eye  will  not, 

255. 
Ears  of  Almighty,  260. 
Earth,  &c.,  465. 

mother,  289,  465,  560. 

once  believed  to  be  stationary, 
666. 

regarded  as  mother^  467. 


Ebal,  page  468. 
Ebed,  468.' 
Ebedmelech,  468. 
Eben,  468. 
Ebenezer,  468. 
Eber,  468. 
Ebiasaph,  469.' 
Ebna,  469. 
Ebuu,  469. 
Edad,  473. 
Eden,  469. 
Eder,  469. 
Edom,  469. 

Edom  not  destroyed  in  Jeremiah's 
time,  and  yet  stated  to  be 
destroyed  before,  643. 
Edrei,  470. 
Egg,  337. 

its  mystical  signification,  470. 
Eglah,  471. 
Egiaim,  472. 
Egion,  68. 
Egypt,  472. 

Egyptian    and     Hindoo     worship 
similar,  290. 

names     not    found    amongst 
Jews,  96,  97,  135. 

religion  contained  obscenities, 
88. 
Egyptians  circiimcised,  546. 

pour  out  water  after  a  death, 
85. 
Ehi,  472. 
Ehud,  472. 
Eker,  472. 
Ekron,  68. 
EI  and  Ilos,  31. 

angels  called  after  him,  246. 

used  for  strange  deities,  226. 
El,  Elohim,  see  Al,  213. 
Eladah,  473. 
Elah,  473. 
Elam,  473. 
Elamu,  473. 
Elasha,  473. 
Elath,  473. 


7G3 


Elclaah,  page  473. 

Elead,  473. 

Eleadah,  474. 

Elealah,  474. 

Eleasar,  474. 

Eleazar,  474. 

Elel,  474. 

Elephant,  173,  330. 

Eleplianta,  caves  of,  401, 

Eli,  32,  474. 

Eli,  Eli,  lama,  sabachtliaui,  32. 

Eliab,  474. 

Eliada,  474. 

Eliahba,  474. 

Elialdm,  474. 

Eliam,  475. 

Elias,  31. 

Eliasapli,  475. 

Eliashib,  475. 

Eliatbab,  475. 

Elidacl,  475. 

Eliel,  475. 

Elienai,  475. 

Eliezer,  475. 

Elihorepb,  475. 

Elihu,  475. 

Elijah,  475. 

assumes     power     to     anoint 

kings,  478. 
destroys  soldiers,  479. 
his  history  analysed,  476. 
his  murders,  655. 
is  unknown  to   Jehoshaphat, 

478. 
kills  prophets,  478. 
slaughters  450  men,  655. 
Elilca,  480. 
Elim,  480. 

Elim,  plural  of  El,  227. 
EUmelech,  480. 
Elin,  480. 
Elioenai,  480. 
Eliphal,  480. 
Eliphaleh,  480. 
Eliphalet,  480. 
Eliphaz,  480. 


Elippa,  page  106. 
Eli-ha,  480. 

his  history,  481. 
his  name  analysed,  480. 
EUshah,  481. 
Elishamah,  482. 
Elishaphat,  482. 
Ehsheba,  482. 

the  name  analysed,  482. 
Elishua,  488. 
Elizabeth,  483. 

the  name  examined,  19. 
Elizaphan,  483, 
Elizur,  488. 
Elkanah,  483. 
Elkoshi,  484. 
Ellasiir,  484. 
Eluaam,  484. 
Eluathan,  484. 
Elohah,  225. 
Elohim  =  baalim,  225. 
=  gods,  224. 

supplanted  by  Nebo,  616. 
Elon,  484. 
Eloth,  484. 
Elpaal,  484. 
Eltakah,  484. 
Eltekou,  484. 
Eltolad,  484. 
Eluzai,  484. 
Elzabad,  484. 
Elzt-.phan,  68,  484. 
Emasculation     of     prisoners     by 

Egyptians,  65. 
Emblem  of  Ufe,  152. 
Emblems   veil  hidden    meanings, 

87,  158,  308. 
Emims,  484. 
Enam,  73,  485. 
En-au,  485. 
Endor,  485. 
En-eglaim,  485. 
En-gauuim,  485. 
Eugedi,  485. 

England  colonised  by  the  PhcDiii- 
clans,  40. 


764 


Englishman  selects  Ms  own  reli- 
gion, page  258. 
Eu-liadclali,  425. 
Eu-hakkore,  485. 
Eu-HarocI,  485. 
Eu-Hazor,  485. 
Euoeli,  485. 
Enou,  68. 
Euos,  486. 
Eurogel,  485. 
Eu-Tappuah,  485. 
Enterprise,  European,  result  oi'  in 

new  lauds,  9. 
EpaiDlrroditus,  486. 
Epliah,  486. 
Epher,  486. 
Ephesdammim,  487. 
Epliod,  487. 
Ephraim,  487. 
Ephratli,  488. 
Ephron,  488. 

Epilepsy  a  sacred  disease,  446. 
Epochs  in  Jewish  story,  127. 
Eran,  488. 
Erech,  489. 
Eri,  490. 
Eros,  489. 
Esarhaddon,  490. 
Esau,  490,  600. 

and  Jacob,  33. 
Esbon,  67. 
Esek,  490. 
Eshbaal,  490. 
Eshbau,  491. 
Eshcol  and  On,  67. 
Eshcol,  491. 
Eshean,  491. 
Eshek,  491. 
Eshmun  and  Jah,  611. 
Eshtaol,  491. 
Eshtemoh,  491. 
Eshton,  68,  491. 
Esther,  492. 
Etam,  492. 
Ethan,  492. 
Ethbaal,  492. 


Ether,  page  492. 

Ethnan,  492. 

Ethni,  492. 

Etruscan  crosses,  150. 

Etruscans  vie  with  modern  Eng- 

Hsh,  679. 
Eunuchs,  492. 

used  in  St.  Peter's,  114. 
Euphemisms  prescribed  by  Kabbis, 

133. 
Euphrates,  494. 

its  banks  colonised,  38. 
Eva,  95. 
Eve,  495. 
Evi,  499. 
Evidence,  dissertation  on,  499. 

of  traffic,  129. 
Evil  j\Ierodach,  507. 
Evil  spirits,  ideas  about,  513,  514. 
Excommunication  of  the  followers 

of  Christ,  660. 
Esecutioners  for  God,  673. 
Exodus,  condition  of  Jews  at,  133, 

134. 
Exorcism,  513. 

in  Greece,  514. 
Exorcisms,  117. 

Extermination  of  heretics,  a  godly 
work!  672. 
the   idea   involves   the    behef 
that     God     is      powerless, 
673. 
Ex  voto,  517. 
Eye  is  the  Yoni,  260. 

of  Almighty,  497. 
Ez,  518. 
Ezbai,  507. 
Ezbon,  507. 
Ezekiel,  507. 

uses  the  tail,  for  a  stamp,  152. 
Ezekiel's  description  of  Jews,  211, 
212. 
writings,  507. 
Ezem,  519. 
Ezer,  519. 
Eziou  Gaber,  519. 


765 


Ezra,  page  519. 
Ezri,  52G. 

F. 
F,  52G. 
Fables  often  toIcT  pass  for  truth, 

2i9. 
Factories,   forts,  and  settlements, 

10. 
Fainting  in  battle,  a  noble  feat  ! 

664. 
Faith,  a  degrading  one  worse  tbau 
none,  G59. 
adopted,  29-i. 

ancient,  summarised,  29,  30. 
each  believes  his  own  the  best, 

659. 
in  one's  own  religion  common 

to  aU,  6. 
of  Abraham  and  Sarai,  127. 
overrides  other  feelings,  566. 
superior  to  reason  !  663. 
the   weakness   of,   shown    by 
ecclesiastical  quarrels,  662. 
Faiths,  how  to  be  examined,  669- 

676. 
Fakir,  act  of,  219. 
Fallen  angels,  180,  247-219. 
False  Prophet,  story  of,  501. 
Falsification  in  history,  6. 

of  a  prophecy,  its  effects,  667, 
668. 
Father  and  the  Son  superseded  by 
the  virgin,  33. 
of  thousands,  80. 
the,  GUI'  ideas  of,  56. 
Fathers,  the,  not  good  guides,  109. 
Fawn,  355. 

Fear  attributed  to  God,  264. 
Feasts  for  the  dead,  641. 
Fecundity  and  fish,  529. 

favoured  by  amulets,  130. 
Feet,  an  euphemism,  601. 
hah-  of,  133. 
of  Almighty,  261. 
Felix,  528. 
Female  creator,  101. 


Female — deity,  page  98. 

her  names,  99,  100,  101. 

Biugers    not    allowed    at    St. 
Peters,  494. 

sun,  154. 
Females,   a    special   hell   for   the 
childless,  59,  GO. 

desire  of  ofi'spriug,  91. 
Fig,  its  signification,  526. 

leaf,  274. 

the,  a  female  emblem,  107. 

tree,  episode,  251. 
Finger,  its  signification,  67,  90. 

pointed,  161. 
Fire  king,  the,  491. 
Fish,  a  deity,  30. 

and  ark,  289. 

and  Budchsts,  530. 

and  fecundity,  530. 

and  Isis,  with  figure,  530. 

and  the  triad,  169. 

an  emblem,  420. 

an  emblem  of  Venus,  531,  5G5. 

eaten  on  Friday  by  Jews,  530. 

head,  the  mitre,  166. 

its  signification,  528,  531.' 

on  Friday,  531.- 

sacred   to   Venus,    why,   111, 
112. 

the  intelligent,  96. 
Fleiu-  de  lys,  156. 

its  signification,  531. 
Flesh,  cuttings  in  the,  643. 
Flint  Icnives,  for  castration,  542. 
Flock  of   sheep,   David  seems  to 

appeal  to,  228. 
Fluidity,  84. 
Food,  Anna,  82. 

of  Angels,  245. 
Fool    of    the    family    enters    the 

Chm-ch,  684. 
Forbes  Leslie,  his  Early  Races  of 

Scotland,  543. 
Fountain  sealed,  52. 
Four  great  gods,  69,  89. 
Four,  the,  69,  89,  169. 


766 


Foutiu,  St.,  his  business, page  31, 62. 
his   chapel   at   Varailles  des- 
cribed, 61. 
France,  phallic  feasts  in,  379. 
its  fleur  de  l.ys,  531. 
its    phallic   Christian  saints, 
61,  62. 
Frederick  the    great,   his    saying 

about  large  armies,  035. 
Freemasons  use  triangle,  145. 
Free-thinkers,  664. 
Friday  and  females,  531. 

and  fish,  530,  565. 
Frigidity,  a  cnrse,  61,  361. 
Fruit   of    the   body   promised    to 

faithful,  GO. 
Fiirst  on  Jah,  614. 
Future  condition  of  animals,  577, 
578. 
state,  562,  571,  576. 
world  not  revealed  to  ancient 
Jews,  674. 


G,  533. 

used  for  Jin  pronunciation,  12. 
Gaal,  533. 
Gaash,  533. 

Gab,  a  current  word,  534. 
Gabbi,  533. 
Gabriel,  81,  533. 

the  angel,  81. 
Gad,  534. 

a  friend  of  David,  535. 
Gaddi,  535. 
Gaddiel,  535. 
Gadi,  535. 
Gaham,  535. 
Gahar,  536. 
Gala  days,  186. 

Galah,  the  word  explained,  536. 
Galal,  536. 
Galgals,  154,  542,  544. 

in  India,  544. 
Galilee,  536. 
GaUi,  493,  536,  542. 


Gallim,  jjage  536. 

Gallio,  his  judgment  on  Paul,  661. 

Gallus,  169,  536,  537. 

Gamaliel,  537. 

Gammadims,  537. 

Gard,  537. 

Garden,  metaphor  for  virgin,  §2. 

Gareb,  537. 

Garment,  Babylonish,  134. 

Garmi,  537. 

Gaspur,  537. 

the  same   as  |;he   Comforter, 
537. 

Gatam,  537. 

Gath,  68,  538. 

Gath-hepher,  538. 

Gath-rimmon,  538, 

Gauls,  169,  170. 

Gaza,  69,  538. 

Gazez,  538. 

Gazzam,  538. 

Geba,  538. 

Gebal,  539. 

Geber,  539, 

Gebim,  539. 

Gedaliah,  539. 

Geder,  539. 

Gederah,  539. 

Gederoth,  539. 

Gedor,  539. 

Gehazi,  539. 

Gemalli,  539, 

Gemariah,  539, 

Generations,    extraordinary    dura- 
tion of  three,  133. 

Genesis,    mystical    character    of, 
497. 

Gentiles,  539. 

Genubath,  539. 

Geology  denounced  by  preachers, 
682, 

Gera,  539. 

Gerar,  193,  540. 

Gerizim,  540. 

Gerizite,  540. 

Gershon,  69,  540. 


767 


Gesliam,  page  5-10. 

Geslaem,  540. 

Gesbiir,  5-iO. 

Gesta  Romauoium  referred  to,  055. 

Gesticulations  aud  worship,  583. 

Gather,  540. 

Geuel,  540. 

Gezer,  540. 

Giah,  540. 

Giaours,  dogs  and  infidels,  658. 

Gibbar,  540. 

Gibbethou,  541. 

Gibea,  540. 

Gibeah,  540. 

Gibeou,  69,  540. 

ambassadors     of,    talk     with 
Joshua,  134. 
Giddalti,  541. 
Giddel,  541. 
Gideon,  69,  541. 
Gideoui,  541. 
Gidgad,  541. 
Gidom,  541. 
Gihon,  541. 
Gil,  541. 
Gilalai,  541. 
Gilead,  542. 
Gilgal,  155,  542,  548. 

connected  with  circumcision, 
545. 

description  of  cairns,  543,  544. 

Forbes  Leshe  on,  545. 

still  called  "  galgals,"  543. 
Gill  and  Jack,  33. 
Giloh,  548. 
Gimzo,  548. 
Ginath,  548. 
Ginger,  an  old  god,  51. 
Ginnethon,  548. 

Ginsburg  quoted,  52,  55,   58,   60, 
76,  79,  117,  133,  180,  211, 
213,  215,  224,  226,  227,  268, 
277,  354,  543,  650,  675. 
Gii-gashite,  548. 
Gispa,  548. 
Gittaim,  548. 


Gittite,  page  548. 
Gittites  and  David,  Oil. 
Gizrites,  548. 
Goath,  548. 
Gob,  549. 

God,  feebleness  of  purpose  attri- 
buted to  Him,  672. 

mother  of,  57. 

one,  549,  553. 

one,  and  sub-divided,  56. 

pourtrayed  as  having  likes  and 
dislikes,  262. 

requu-es  the  assistance  of  men 
in  carrying  on  His  govern- 
ment! 005. 

Sol,  or  only  God,  413. 
Goddess,  550. 

Goddesses,   addressed    by    David, 
473. 

the,  228. 
God-given  names,  2,  3. 
Gods,  224,  549,  550. 

aud  angels  compared,  021. 

Ass3Tian,  have  wives,  58. 

images  called,  129. 

language  of  the,  017. 

minor,  of  Assyria,  115,  121. 

sexual,  61,  62. 

strange,  129. 
God's  promises,  59. 
Gog,  550, 
Gol,  55.1. 
Golan,  551. 
GoUath,  551. 
Gomer,  551. 
Gomorrah,  551. 
Good  luck  aud  women,  114,  308, 

534. 
Goshen,  551. 
Governments,    folly  of    the,   who 

punish  infidelity,  605. 
Gozan,  551. 
Graven  images  and  word  pointings, 

253. 
Greek    gods    compared    with    tho 
Bible  God,  262. 


768 


Greek  influence,  page  177. 
Greeks  had  sacred  names,  619. 

knew  language   of   the   gods, 
617. 

practised  exorcism,  514. 
Green,  essay  on  the  name,  10. 
Grehichon,  Saint,  a  sexual  aid,  62. 
Ground  cursed,  467. 
Grove  explained,  108,  161. 

the  sacred,  90,  106. 
Groves,  307. 

hangings  for,  490. 
Growth  of  nuns  encouraged,  114. 
Gula,  95. 
Guni,  551. 
Gur,  551. 
Gur  Baal,  551. 

Guthiber,   an   old   Chalda^an   god, 
51,  54. 

H. 
H,  551. 
Habaiah,  552. 
Habakkuk,  552. 
Habar,  552. 
Habazirdah,  553. 
Habel,  552. 

Habitation  of  Baal,  350. 
Habits  of  men  and  animals  com- 
pared, 678. 
Habor,  553. 
Hachilah,  553. 
Hachaliab,  553. 
Hachmoni,  653. 
Hadad,  553. 

signifies  one,  553. 
Hadadezer,  553. 
Hadadrimmon,  553. 
Hadashah,  553. 
Hadassah,  553. 
Hadar,  553. 
Hadarezer,  553. 
Hades,  553. 
Hadid,  554. 
Hadlai,  554. 
Hadoram,  554. 


Hadrach,  page  554. 
Hagab,  5.54. 
Hagabah,  554. 
Hagar,  554. 

a  slave,  129. 
Hagarenes,  554. 
Haggai,  554. 
Hagtjiah,  554. 
Haggith,  554. 
Hai,  554. 

Hair  of  the  feet,  133. 
Hairy  mount,  489."       /-*rt  {■ 
Hakkoz,  554.  '   ''    " 

Hakupha,  554. 
Halah,  554. 
Halhul,  554. 
Hah,  554. 
HaUal,  554. 
Halleluiah,  583. 
Halohesh,  555. 
Ham,  23,  555. 
Hamau,  555. 

consults  "  chance,"  438. 
Hamath,  555,  613. 
Hamlet,  a,  what,  24. 
Hamman,  555. 
Hammolecheth,  558. 
Hammon,  556. 
Hamonah,  556. 
Hamor,  556. 
Hampton  wick,  23. 
Hamuel,  556. 
Hamul,  556. 
Hamutal,  556. 
Hanameel,  557. 
Hanr.n,  557. 
Hanaueel,  557. 
Hanani,  557. 
Hand,  symbohc,  161. 
Hands  of  Almighty,  261. 
Hanes,  557. 

Hangings  for  the  grove,  309,  490. 
Hannah,  557. 

her  desire  for  offspring,  60. 
Hanuathon,  557. 
Hauniel,  557. 


769 


Hauocb,  iDage  557. 

Hamm,  557. 

Haradah,  657. 

Harau,  557. 

Harbouah,  557. 

Hareph,  557. 

Harbas,  557. 

Harliiab,  557. 

Harim,  557. 

Hameplier,  557. 

Harod,  558. 

Haroeb,  557. 

Harosbetb,  558. 

Harry,  275. 

Harsba,  558. 

Harum,  558. 

Harumapb,  558. 

Haruz,  558. 

Hasadiab,  558. 

Hasbabiab,  558. 

Hasbbadanab,  558. 

Hasbem,  558. 

Hasbmonab,  558. 

Hasbub,  558. 

Hasbubab,  559. 

Hasbum,  559. 

Hasrab,  559. 

Hasupba,  559. 

Hatacb,  559. 

Hatatb,  559. 

Hatipba,  559. 

Hatita,  559. 

Hatred  attributed  to  God,  262. 

carried  into  heaven,  562,  563. 
Hattil,  559. 
Hattusb,  559. 
Hauran,  559. 
HaviLab,  559. 
Hazael,  559. 
Hazaiab,  559. 
Hazar-addar,  559. 
Hazar-enau,  559. 
Hazar-gaddab,  559. 
Hazar-baddatab,  560. 
Hazar-batticou,  560. 
Hazar-mavetb,  560. 


Hazar-sbnal,  page  560. 
Hazar-susab,  561. 
Hazazou-tamar,  561. 
Hazelel-poui,  561. 
HazerJm,  561. 
Hazerotb,  561. 
Haziel,  561. 
Haze,  561. 
Hazor,  561. 
Hnzor-badattab,  5G1. 
Hea,  85. 

Head  of  Almighty,  259. 
Heathens    and    Christians    com- 
pared, 679. 
Heaven,  Anglican  divines'  opinion 
of,  562. 
and  hell,  how  stocked,  562. 
ideas  respecting  it,  561. 
males  frank  women  into,  547. 
war  in,  249. 
Heber,  563. 
Hebrew  idea  of  angels,  245. 

language  resembles  the  Phoeni- 
cians, 40. 
roots    in    Canaanite    names, 
128. 
Hebrews,   a   chosen   people,  their 
claim  examined,  673. 
and  sacred  name,  616. 
Hebron,  69,  564. 
Heel,  the,  an  enphemism,  601. 
Hege,  569. 
Heifer,  564. 

analysis  of  the  idea  respecting, 
565. 
Helab,  569. 
Helam,  569. 
Helbah,  569. 
Helbou,  69,  569. 
Heleb,  569. 
Helek,  569. 
Helem,  569. 

Helen  caused  Trojan  war,  120. 
Heleph,  670. 
Helez,  570. 
Heliopohs,  65. 

F  F  F 


770 


Helkai,  page  570. 
HelkatL,  570. 
Helkath  Hazziirim,  570. 
Hell,  570. 

all  opponents  of  all  religious 
consigned  thereto,  575. 

comparetl    wdth    kingdom    of 
Prester  John,  574,  575. 

did  not  always  exist,  571. 

for  childless  -women,  59,  60. 

for  the  lower  animals,  576. 

ideas  respecting,  570. 

invented     by     other     nations 
before  the  Jews,  571. 

its  earthly  managers,  575,  576. 

necessity  for,  in  every  theolo- 
gical system,  572. 
Hellenists  and  David,  611. 
Helon,  70,  579. 
Heman,  579. 
Hemdan,  579. 
Hen,  579. 
Hena,  579. 
Henadad,  580. 
Hepher,  580. 
Hephzibah,  581. 

Hereditary  names,  first  notice  of, 
3. 

and  sacred  names,  616. 
Heres,  581. 
Heresh,  581. 
Heresy,  treatment  of,  57. 
Heretic,  306. 

Heretics,  infidels,  and  Turk;,  658. 
Hermai,  581. 
Hermes,  548. 

and  Aaron  compared,  178. 

Scythicus  quoted,  27,  28. 
Hermon,  70,  581, 
Herodotus  on  circumcision,  5-16. 

quoted,  53,  57,  367. 
Hesed,  581. 
Heshbou,  70,  581. 
Heshmon,  581. 
Hesus,  371. 
Heth,  582. 


Hethlon,  page  582. 
Hezeki,  582. 
Hezekiah,  582. 
Hezer,  582. 
Hezion,  582. 
Hezrai,  582. 
Hezron,  70,  582. 
Hiddai,  582. 
Hiddekel,  582. 
Hidden  meanings,  158. 
Hiel,  582. 
Hierarchs,  classified,  670. 

dearth   of   intellect   amongst, 
664,  683. 
Hierarchy,  exigencies  of,  258. 
Higgins  on  I H  S,  647. 
High    Churchmen    used    heathen 

symbols,  141. 
High  places,  154. 
Hilen,  582. 
Hilkiah,  582. 
Hillel,  582. 

Hindoo     and     Egyptian     worship 
similar,  290. 

and  Jewish  ceremonial,  291. 

deities,  fcc,  referred  to,  43. 

gods,  417. 
Hindoos  consider  water  sacred,  85. 

and  sacred  name,  616. 
Hindostan  and  Christendom,  671. 
Hinnom,  583. 
Hirah,  583. 
Hiram,  95,  584. 

a  friend  of  David,  611. 
Hislop  quoted,  244,  378. 
Hislop's  two  Babylons,  196. 
Historian,  Jewish,  writes  Samari- 
tan history,  477. 
History  and  m.ythos,  123. 

falsified,  and  prejudice,  44. 

of  Abraham,  192. 

variously  written,  535. 
Hittites,  584. 

who  they  were,  584. 
Hivites,  585. 

slaughter  of,  606. 


771 


Hoa,  page  70,  85. 
Hobab,  585. 
Hobali,  585. 
Hobiah,  585. 
Hod,  585. 
Hoclaiab,  585. 
Hodaviab,  585. 
Hodesb,  585. 
Hodevab,  585. 
Hodsbi,  585. 
Hogbib,  5SG. 
Holiam,  586. 
Hole  and  liell,  577. 

see  Hell. 
Holon,  586. 
Holy  Ghost,  the,  56. 
Holy  water,  Hindoo,  168. 
Homau,  586. 
Homer,  240. 
Hopbni,  586, 
Hophra,  586. 
Hoj^hraim,  586. 
Hor,  586. 
Horam,  586. 
Horeb,  587. 
Hor  em,  587 
Hori,  587. 
Horim,  9-i. 
Hormab,  5S7. 
Horouaim,  587. 
Horse  shoe,  its  use  as  a  symbol, 

114. 
Horse-hair  helps  in  tricks,  515. 
Horses  iu  heaven,  577. 

of  the  sun,  359. 
Horus,  587. 
Hosoh,  587. 
Hosea,  554,  587. 

a  disreputable  character,  589. 

a  whoremaster,  589,  590. 

analysis  of  his  book,  588,  594. 

contemporfiry     wiih     Isaiah, 
588. 

his  character  summed  up,  593. 

his  idea  of  blessings,  591. 

reproves  adultery,  591. 


Hosea  —  some  of   liis   utterances 
analysed,  page  592. 
style  of  reasoning,  593. 
Hoshea,  454,  595. 
Hotham,  595. 
Houris  iu  paradise,  503. 
Hu,  595. 
Hubishftga,  an  old  Chaldean  God, 

51,  55. 
Hudibras,  quotation  from,  G86. 
Hukkok,  595. 
Hill,  595. 
Huldah,  595. 

Human  aid  required  by  Almighty  ! 
605. 
conceptions    of    God    intoler- 
able, 267. 
judgment  on  divine  wntiugE, 

387. 
passions    attributed    to    God, 
262. 
Humtah,  595. 
Hupham,  595. 
Huppah,  595. 
Hur,  595. 

name  of  moon,  93,  96. 
Hurai,  590. 
Huri,  596. 
Hushah,  596. 
Hushai,  596. 

his  nationality,  is  a  friend  of 
David,    introduces    "  Jab." 
&c.,  596. 
Husham,  596. 
Hushim,  596. 
Huz,  596. 

I.       " 

I,  Iba,  Iva,  Eva,  598. 

Ibleam,  028. 

Ibueiah,  629. 

Ibzaii,  G29. 

Iceland,  visited  by  PLuiuioiuiiH.  4<i. 

Ichabod,  629. 

•ixflut,  113. 

Mn.  (I'J'.i. 


772 


Iclalah,  ijage  029. 

Iclbash,  629. 

Ideas  of  heaven  and  hell,  562. 

Ideas,   oriental,    ancient,   modern, 

and  western,  coiuisared,  19. 
Ideas  resijectiug  the  Almighty,  49. 
Igdaliah,  656. 
Igeal,  656. 

Ignorance  attributed  to  God  !  265. 
Ignorance,    our    real,    as    regards 

futurity,  579. 

I  H  S,  518,  647. 
Ijeabarim,  657. 
Ijou,  657. 
Ikkesh,  657. 

II  is  Asher,  81. 
Ilai,  657. 
Ilos,  31,  196. 
Ilus,  85. 

Image  in  David's  house,  4£8. 

Images,  129. 

charmed,  61. 

Imlah,  657. 

Immaculate  conception  a  modern 
dogma,  51. 
an  old  belief,  74. 

Imma,nuel,  657. 

Immer,  58. 

Immorality   compatible   with  reli- 
gion, 55. 

Impalement,  413. 

Impotence  dreaded,  59. 

Impotency  of  descrijDtion  in  man, 
257. 

Impuissance,  masses  said  for,  62. 

Imrah,  658. 

Imri,  658. 

Incarnations  of  the  deity,  418. 

Incompetency  in  husband,  60. 

Inconsistencies  in  Bible,  671. 

Incubi,  449. 

India  known  to  Phoenicians,  616. 
traded  with  Phojuicians,  39. 
two  sets  of  worshiijpers,  108, 
109. 

Infidelity,  and  St.  Paul,  661. 


Infidelity — and  Turks,  page  658. 
assigned  to  Jesus  Christ,  660. 
if  punished  by  law,  proves  the 
disbelief  of  the  government 
in  power  of  God,  665. 
signification  of  discussed,  658. 
Infidels   api^arently   made   by  the 
absurdity  of  certain  dogmas, 
665. 
desire  to  seek  out  truth,  663. 
not    opposed    to    good    men, 
662. 
Influence  fought  for,  57. 
"  Inquiring  of  the  Lord,"  meaning 

of  term,  438. 
Inquisitors  and  Aughcan   divines 

compared,  563. 
Inquisitors,  563,  686. 
I  N  E  1 ,  113. 

Insanity  considered  a  divine  mani- 
festation, 446. 
modern  ideas  of,  447. 
Insanity,  mistaken  for  demoniacal 
possession,  448,  513. 
in  the  East,  48. 
considered  demoniacal  jDosses- 
siou,  117. 
Inscriptions,  Carthaginian,  654. 
Inspiration,  666. 

arguments  for,  500. 
assumed  to  exist  in  every  na- 
tion, 668. 
attributes    feebleness   of  pur- 
pose to  God,  672. 
blighting    influence    of    upon 

the  church,  684. 
claims  of  iuveitigated,  669. 
did  not  tell  of  heaven  or  hell 

to  Adam,  Moses,  &:c.,  674. 
does  not  consist  in  mere  alle- 
gations, 668. 
does  not  explain  the  meaning 
of    mysterious    utterances, 
667. 
does  not  prevent   the  use  of 
figurative  language,  667. 


773 


Inspiration — favonrs  religions  mnr- 
clers  and  adnlterj-,  page  (588. 

favonrs  the  animal  propensi- 
ties of  man,  GS5. 

incongvnities  and  absnrdities 
in,  672. 

ongbt  not  to  oppose  the  works 
of  creation,  682. 

its  supporters  analj^sed,  670. 

makes  bigots,  683. 

necessity  for,  examined,  676. 

none  in  falsities,  668. 

none  scruple  to  explain  away 
evident  falsities  in,  667. 

opponents  to,  and  defenders 
of,  681. 

probable  fabrication  of  books, 
675. 

prophecies  falsified,  673. 

St.  Paul  and  St.  Peter  upon, 
666. 

supposed  to  exist  in  transla- 
tions, 674:. 

the  sword  does  not  prove  the 

truth  of,  671. 
Instinct  and  civiUsation  compared, 

680. 
and  reason,  677. 
effects     of    in     animals    and 

man,  678,  679. 
is  inspiration,  676. 
Instincts,  676,  677. 
Intelligences,     angels,     demigods. 

245. 
Intellect,  dearth  of  amongst  hier- 

archs,  664,  683. 
Interchangeable  letters,  15. 
Interdicts,  57. 
Intermediate   class    between    God 

and  man,  404. 
Intei-pretatiou   of   Bible  modified, 

how,  48. 
Intei-pretations  of   Bible,  various, 

667. 
Intoxication,  a  proof  of  divine  ap- 
proval and  wrath,  594. 


Introduction  of  name  of  Jah  into 

Judea,  page  138. 
Introduction  to  vocabulary,  171. 
Invaders  of  a  country  import  new 

names,  itc,  21. 
Inverted  crescent,  145. 
lo,  209. 
Iphediah,  698. 

Ijjse  dixit  not  an  authority,  44. 
Ipsissima  verba  of  scriptm-e  unre- 
liable, 525. 
Ir,  698. 
Ira,  698. 
Irad,  698. 
Iram,  698. 
Ireland,  wakes  in,  641. 

Phcenician  influence  in,  641. 
Iri,  699. 
Irijah,  699. 
Irish,  686. 
Ir-nahash,  699. 
Iron  and  stone  age,  542. 
Irpeel,  699. 
Irshemesh,  699. 
Iru,  699. 
Isaac,  194,  701. 

his  benediction  examined,  603. 
Isabella,  653. 

Isaiah     a     representative     man, 
701. 
character  summarised,  709. 
coarse,  133. 

friendly  with  Hezekioh,  706. 
he  dies,  707. 
his    character    and   writings 

analysed,  701,  709. 
his  opinions  on  the   position 

of  other  nations,  706. 
his  policy  successful,  706. 
knows   the   power  of  money, 

705. 
narrative  of  the  first,  704. 
resembles   Eev.  Mr.  Beecber, 

705. 
resembles     modem     oralors, 
702. 


774 


Isaiah — the  secoud,  page  708. 

how    differs    from    the    first, 

70S. 
two  hands  engaged  iu  book  of, 
703. 

Iscah,  709. 

Isernia,  361. 

Ish,  709. 

Ishakku,  709. 

Ishbah,  710. 

Ishbak,  710. 

Ishbi  beuob,  710. 

Ishbosheth's  death  avenged,  435. 

Ishi,  710. 

Ishijah,  710. 

Ishma,  710. 

Ishmael,  194,  711. 

Ishmerai.  711. 

Ishpan,  711. 

Ishtar,  101,  711. 

Ishua,  711. 

Isis,  107,  315,  699. 

attended  by  cynocephali,  417. 
beai  s  inverted  crescent,  145. 
with  Horns,  53,  530. 
Ishmachia,  711. 
Ismi  Dagon,  94,  711. 
Ispah,  711. 
Israel,  711. 
Issachar,  712. 
Isid,  711. 

Italians  and  David,  611. 
Ithamar,  712. 
Ithiel,  713. 
Ithmah,  713. 
Ithnah,  713. 
Ithobaal,  713. 
Ithran,  713. 
Itt,  713. 
Ithream,  713. 
Ittah-Raziu,  713. 
Ittai,  713. 
Iva,  95,  713. 
Ivah,  713. 
Izhar,  715. 
Izrahiah,  715. 


Izri,  page  715. 


J,  597. 

J,  proper  pronunciation  of,  12. 

Jaakobah,  598. 

Jaalam,  598. 

Jaani,  598. 

Jaasau,  598. 

Jaaz,  598. 

Jaazaniah,  598. 

Jabal,  598. 

Jabbok,  598. 

Jabesh,  598. 

Jabez,  598. 

Jabin,  598. 

Jabneel,  599. 

Jabneh,  599. 

Jacchns,  628. 

Jacchus  and  Jah,  611. 

Jacchns  a  name  of  Dionysus,  32. 

Jack  has  his  Gill,  33. 

Jachan,  599. 

Jachin,  599. 

Jachin  and  Boaz,  154,  306. 

Jacob,  599. 

couqi^ers  God,  605. 

his  character,  001,  603. 

his  history,  603. 

his  name,  599. 

in  Egypt,  606. 
Jacob's    contrivance    for    insuring 

fertility,  130. 
Jada,  608. 
Jadau,  608. 
Jaddau,  608. 
Jadon,  608,  680. 
Jagur,  608. 
Jah,  60S. 

a  sacred  name,  616. 

amongst  Phcenicians,  612. 

amongst    Syrians,   Assyrians, 
and  Babylonians,  613. 

associated    with     polytheistic 
ideas,  620,  621. 

compared  with  Jupiter,  621. 


775 


Jah  comes  in  with  a  flood  after- 
\Yards,  page  GIO. 

eqiiivaleDt  to  Jehovah,  COS, 

from  ludia,  616. 

Fiirst  upon,  614. 

importance  of  word,  608. 

in  cognomens,  652. 

in  Greece,  611. 

is  introduced,  138. 

modern    conception    of,    621, 
622. 

Movers  and  Colenso  upon,  609. 

nature  of  evidence  respecting 
the  word,  609. 

no   angels  called   after    him, 
246. 

not  an  Hebraic  name,  618. 

not  to   be  named   in   Egypt, 
618. 

not  used  by  our  Saviour,  620. 

not  used  prior  to  David,  609. 

probable  origin  of,  615. 

results  of  author's  conclusions, 
623. 

Talbot  upon,  613. 

the  king  of  all  gods,  620. 
Jah's  name  implies  the  existence 

of  other  gods,  619.  620. 
Jahaz,  624. 
Jahaziah,  625. 
Jahaziel,  625. 
Jahdai,  625. 
Jahdiel,  625. 
Jahdon,  608. 
Jahleel,  625. 
Jahmai,  625. 
Jahzeel,  625. 
Jahzerah,  625. 
Jair,  625. 
Jakeh,  625. 
Jaldm,  625. 
Jalon,  625. 
James  and  John,  33. 
Jam«s  II.  and  Jezebel  compai'ed, 

655. 
James,  St.,  on  pm-e  rehgion,  624. 


Jamieson  quoted,  page  27. 

Jamiu,  625. 

Jamlech,  625. 

Jauoah,  626. 

Januarius,  the  juggle  of,  46. 

Janiun,  626. 

Janus,  343,  628, 

Jao,  28,  29,  611. 

Jao  and  Jah,  Gil. 

Japheth,  626. 

Japhia,  626. 

Japhlet,  626. 

Japho,  626. 

Jaques,  or  Jacob,  33. 

Jarah,  626. 

Jareb,  626. 

Jared,  626. 

Jarcziah,  626. 

Jarha,  027. 

Jarib,  627. 

Jarmuth,  627. 

Jaroah,  627. 

Jashar,  627. 

Jasher,  book  of,  601. 

mythos  about  Jacob,  601,  602. 

Jashobeam,  627. 

Jashub,  627. 

Jashubi-lehem,  627. 

Jasiel,  628. 

Jathir,  628. 

Jathuiel,  628. 

Javau,  628. 

Jaziz,  628. 

Jealousy  of  God,  262,  263. 

Jeaterai,  629. 

Jeberechiah,  629. 

Jebus,  629. 

Jecohah,  629.      - 

Jedaiah,  630. 

Jedaiel,  630. 

Jedidah,  6:10. 

Jedidiah,  630. 

Jehiah,  630. 

Jehiel,  630. 

Jehoadah,  630. 

Jehoaddau,  630. 


776 


Jelioabaz,  page  630. 

Jelioash,  630. 

Jeliohanan,  630. 

Jehoiachin,  630. 

Jelioiada,  630. 

Jelioiakim,  630. 

Jelioiarib,  630. 

Jelionadab,  630. 

Jehoram,  630. 

JehosbaiDhat,  631. 

Jebosbeba,  631. 

Jebovab's  uame  not  lucky,  635. 

Jebovab  (also  see  Jab),  631. 

stands  before  Abrabam,  268. 
superseded  by  Elobim  in  gos- 
pel, 32. 
'  vomits  '  tbe  people,  268. 
Jebozabad,  631. 
.Jebozadak,  631. 
Jebu,  631. 
Jebiibbab,  631. 
Jebucbal,  631. 
Jehud,  631. 
Jebudi,  631. 
Jekabziel,  631. 
Jekameam,  631. 
Jekamiab,  631. 
Jekutbiel,  631, 
Jemimab,  631. 
Jemuel,  631. 
Jepbtbab,  631. 

sacrifices  bis  daugbter,  136. 
Jeptbel-el,  132. 
Jerab,  632. 
Jerabmeel,  632. 
Jeremiab  as  a  propbet,  636. 
as  an  bistorian,  637. 
depicts  an  idol,  640. 
describes     buman     sacrifices, 

638,  641. 
does  little  more  tban  denoiince 

wratb,  636. 
his  idea  of  punisbing  idolatry 

by  cannibalism,  6-12. 
bis  name,  632,  634. 
his  political  views,  634,  636. 


Jeremiab  —  bis    reference  to   tbe 
Sabbath,  page  633. 

his  time,  633, 

on  cuttings  of  tbe  flesh,  643. 

on  extradition  treaties,  642. 

opposed  to  Chronicles,  644. 

refers   to   Queen   of   Heaven, 
638. 

refers   to    "  wakes  "    for    tbe 
dead,  641. 

resembles  the  writer  of  Deu- 
teronomy, 633,  634. 

tells  of  bouse  roofs  as  spots 
for  sacrifice,  642. 

tells  that  astrology  was  culti- 
vated, 639. 

tbe    leading    features   of    his 
writings  summarised,  644. 

tbe  second,  643. 
Jerememoth,  644. 
Jeribai,  644. 
Jericho,  644. 
Jeriel,  645. 
Jerijab,  645. 
Jerimoth,  645. 
Jerioth,  646. 
Jeroboam,  646. 
Jeroboam's  rallying  cry,  569. 
Jerobam,  646. 
Jerrubesbeth,  646. 
Jeruel,  647. 
Jerusalem,  647. 
Jerusha,  647. 
Jes,  I  H  S  ,  647. 
Jesaiah,  651. 
Jesbaiab,  651. 
Jeshanab,  651. 
Jesharelah,  651. 
Jeshebeab,  651. 
Jesber,  651. 
Jeshishai,  652. 
Jeshobaiab,  652. 
Jeshua,  652. 
Jeshurun,  652. 
Jesimiel,  652. 
Jesse,  652. 


777 


Jesus  Christ  clsuonuced  as  au  iu- 
fidel,  page  660. 
iDvested  with  names  of  other 
Gods,  6-lS. 

Jesus,  Isu,  Hosi,  Hesus,  371. 

Jether,  652. 

Jetheth,  652. 

Jethkh,  652. 

Jethro,  652. 

Jetur,  652. 

Jeuel,  Jeiel,  Jehiel,  652. 

Jeush,  653. 

Jew,  653. 

Jewish    women    desire    offspring, 
91. 

Jews,  653. 

Jews  and  Mussulmans  respect  Fri- 
day, 531. 
condition  of  in    SauFs   time, 

137. 
their  claims  examined,  673. 
their     first    restoration     dis- 
cussed, 519. 
Turks,  infidels,  and  heretics, 
658. 

Jezebel,  the  name  explained,  653. 
her  character,  654. 
her  age  at  death,  655. 

Jezer,  656. 

Jeziah,  656. 

Jeziel,  656. 

Jezliah,  656. 

Jezoar,  656. 

J2zreel,  656. 

Jibsam,  656. 

Jidlaph,  656. 

Jim,  657. 

Jimnal),  657. 

Jipthuh,  657. 

Joab,  6S8. 

Joab's  murders,  435,  436. 

Joah,  638. 

Joash,  688. 

Job,  688. 

Job,  book  of,   uses  the    singular 
form  of  God,  225. 


Job,  book  of,  periol  of  its  being 

written,  imgo  22G. 
Jobab,  688. 
Jocliebed,  GS8. 
Joed,  089. 
Joel,  689. 
Joelab,  693. 
Joezer,  693. 
Jogbehah,  693. 
Jogli,  693. 
Joha,  693. 
Joliauau,  693. 
Joliannes,  30. 
John,  allied  to  Jonah,  26. 
Prester,  575. 
St.,  does  he  tell  falsehoods? 

257. 
St.    sees  horses    in    heaven, 

577. 
the  Apostle,  depicted  with  fe- 
minine attributes,  27. 
the  lieloved  disciple,  33. 
the  name  combines  the  ideas 
of  the  sun,  the  dcve,  and  a 
loving  mother,  28. 
varieties  of  spelling,  11,  26. 
Joiakim,  694. 
Joiarib,  694. 
Jokmenm,  694. 
Jokneam,  694. 
Jokshau,  694. 
Joktan,  694. 
Joktheel,  694. 
Jolais,  694. 
Jonadab,  694. 
Jonah,  694. 
Jonathan,  096. 
Joppa,  696. 
Jorah,  697. 
Jorai,  097. 
Joram,  C97. 
Jordan,  097. 
Joikcau),  697. 

Joseph  not  nu  eunnch,  a  singular 
thiug,  494. 
name  explained,  697. 
O  GO 


778 


Josephus    saw   a  devil    expelled ! 

pcage  515. 
Joslaah,  698. 
Joshaiiah,  698. 
Josbbekashali,  698. 
Joshua  son  of  Kun,  96. 

name  explained,  698. 
Josiah,  GUS. 

condition  of  Palestine  in   his 
time,  504. 
Josibiah,  698. 
JosejDbiab,  698. 
Jotbatb,  698. 
Jotbam.  698. 
Jozabad,  698. 
Jozachar,  698. 
Jubal,  714. 
Jucbal,  714. 
Oudab,  714. 
Judisb,  715. 
Juno,  621. 
Jupiter,  176. 

Belus,  342. 

and  Jab,  611. 
Jusbab-besed,  715. 
Justice  of  David  ?  435. 
Jullab,  715. 


Kabbalah  places  male  potencies  on 

the  right,  84. 
Kabbalist  triads,  76,  77. 
Karnak,  Temple  of,  abounds  with 

Phallic  emblems,  65. 
Keturah  and  Abraham,  194. 
Kbaldi,  name  of  moon,  93. 
Iving,  a,  given  in  anger,  and  taken 

away  in  wrath,  593. 
Kish,  162. 
Kishou,  70. 
Knox,  John,  252,  686. 


Laban,  his  images,  129. 

Lachmi,  858. 

Lajard  quoted,  148,  149,  176,  274. 


Lamb,  why  chosen,  page  391. 
Language  of  Abraham,  42,  128. 
of  Caanan,  and  of  Jews,  42. 
of  Gods,  617. 
of  men  with  God,  622. 
Lanugo,  161. 
Larsa  and  Lars,  92. 
Laughter  of  God,  265. 
Law,  its  existence  dmiug  Judges, 

156. 
Laws,  the  result  of  organisation, 

680. 
Layard  quoted,  24,  26. 
Leaders   of    Jews    have    Assyrian 

names,  95. 
Leaflets  of  Sbamrock,  156. 
Leda  and  Swan,  note,  111. 
Legend  of  Mahadeva,  123. 
Legs,  three,  of  Isle  of  Alan,  157. 
Leopard,  359. 
skin,  356. 
Les  parties  honteuses.  Saints  for, 

62. 
Leslie,   Colonel,  on   Galgals,   154, 

543. 
Letters  and  Numbers,  647. 

interchangeable,  14,  15. 
Levita  refers  to  Hermes,  543. 
Levitcs  ordered  to  commit  miu'der, 

672. 
Life  a  river,  167. 
Likeness  betv/een  ideas  of  creation 

and  reproduction,  86. 
Lihes,  156,  531. 
Linga,  163. 
Lingaoitas  and  Yonigas,  600, 

quarrel,  123. 
Lingua  franca,  40. 
Liouesse,--;,  cows,  and  rats,  315. 
Lions,    incompatible    with    dense 

populations,  503. 
List  of  Assyrian  gods,  121. 
Lombards'  sign,  150,  157. 
Lot  and  bis  daughters,  128,  192. 
and  Sodomites  talk  the  same 

tongue,  42. 


779 


Lottery  and  lacky  numbers,  page 

6-19. 
Love  fiud  apples,  273. 

attributed  to  God,  26D. 
the      theme      of     handsome 
preachers,  687. 
Lower  world,  Ann,  king  of  the,  Si. 
Lozenges  and  fieiu-  de  Ijs,  531. 
Lubbock,    Sir  John,   Pre-liistoric 

Times,  587. 
Luciau,  and  Syrian  goddess,  154. 
describes  ark,  287,  292. 
gives  an  account  of  Alexander, 
47. 
Lucky  nirmbers  in  Rome,  649. 
Lupanar,  or  brothel,  211. 
Luz,  a  name  of  Ishtar,  108. 
is  wife  of  Nergal,  119. 
Lysons'  book  referred  to,  171. 

interpretation    of    a    symbol, 

163. 
remarks  by,  23,  114. 

M 
Maachah,  73. 

Macaulay's  New  Zealander,  848. 
Macrobius  quoted,  166. 
Mahadeva,  192,  240,  243. 

=  Asshur,  78,  79. 

and  Sacti,  69. 

emblems,  130, 155. 

in  Judah,  637,  640. 

legend  of,  123. 

painted  red,  353,  470. 
Mahlon,  70. 

Mahomet    and    Moses   compared, 
668. 

his  ideas  of  celestial  bliss,  216. 
Mahometans  and  Missionaries,  669, 

670. 
Malachi,  257. 
Male  and  female,  note,  68. 

descent,  120. 

influence  of,  50. 
Maltese  cross,  151. 
Mamma  and  papa  contrasted,  103. 


Mamre,  page  73. 

Man  and  woman,  497. 

sou  of,  his  feminine  attributes, 
31. 

Mandragora,  463. 

JMaudrakes,  337. 

Mania,  dancing,  5S3. 

mistaken   for  demoniac   pos- 
session, 513. 

Maoz,  Mauzzim,  208. 

Mars,  208. 

Marriages  by  money,  and  by 
strength  of  arm,  compared, 
680. 

Martianus  Capella,  his  hymn  to 
the  sun,  647. 

Marttaud,  154. 

Mary,  55. 

Queen  of  England  and  Jezebel 
compared,  655. 

Masses  said  for  impotence  and 
sterility,  60,  61. 

Master  of  boat,  164. 

Maternal  creator,  73. 

Maturea,  birth-place  of  Christna, 
401. 

Maut,  560. 

Medals  found  in  the  Seine,  144. 

Mediator  priests,  176. 

Medical  writers,  385. 

Medicine  men  amongst  Eed  In- 
dians, 1. 

Medinet  Haboo,  phalUc  emblems 
in  temple  of,  65. 

Mediterranean  sea  colonised  by 
Phoenicians,  39. 

"  Mediums  "  to  be  disti-ustcd,  258. 

Melchizedek  talks  fhe  same  lan- 
guage as  Abraham,  42. 

Melech,  a  name  of  great  antiquity, 
8. 

Men,  their  estimate  of  themselves, 
105,  106. 

Menhirs,  544. 

Menses,  161. 

Mephiboshetb,  646. 


780 


Mercenaries  of  David,  page  611. 

MerodacL,  1-21. 

Meroe,   lories ts  of,   order  kings  to 

f'ie,  57. 
JJesmeric  seance  described,  426. 
Messengers,  angels,  211:. 
questioned,  47,  257. 
to  be  tested,  258. 
Method    adoiDted    in    Vocabulary, 

184. 
author's  of  working,  197. 
Mexican   piiesti   claim    to   be  in- 

sjDired,  G6S. 
Mexico    evangelised    by   fire    and 

sword,  6G9. 
Micah  has  a  house  of  gods,  136. 
Micaiah,  256. 
Michal  personates  David  with  an 

image,  438. 
Midianite  woman,  211. 
Migron,  70. 

Millinery  preferred  to  reality,  83. 
Milton  on  angels,  248. 
Ministers,  Anglican,  are  infallible  ! 

663. 
Miracles  performed  at  a  distance, 

139,  140. 
Miriam    the    virgin    with    Jewish 

triad,  91,  95. 
Mirmir  an  old  Chaldffiau  god,  51, 

55. 
Missionary  reports  analysed,  670. 
Mithra,  122. 
Mitre,  crozier,   and  cross  at  Ele- 

phauta,  401. 
is  a  fish's  head,  166, 
Mokanna,  88. 

Molly  differs  from  Mary,  104. 
Moloch,  291. 
Money,  129. 

bore  divine  emblems,  145. 
Monkeys,  883. 

sacred  to  Isis,  417. 
Monogram  of  Christ,  647. 
Moon's  names,  93. 
Morals  in  Canaan,  128. 


Moravian  plan  of  missions,   page 

670. 
Mormon  and  Hindoo  ideas    com- 
pared, GO. 

laws  developing  slowly,  51. 

and  Moses  compared,  668. 
Morning  dreaded  by  ghosts,  605. 
Mosaib,  96. 

Mosaic  law  not  completed,  &c.,  51. 
Moses,  Aaron  and  Hur,  95. 

his  mission  doubted,  659. 

and  Jeremiah,  633. 

at  the  bush,  48. 

careless  of  circumcision,  545. 

compared  with  Numa,  Confu- 
cius, Mahomet  and  others, 
668. 

knows  no  angel  bj'  name,  247. 

not  known  to  Saul,  610. 

ordains  murder,  672. 

treats  God  like  a  man,  263. 
Mot,  560. 
Mother,  102,  237,  241. 

and  child,  53,  59. 

ark  an  emblem  of,  293,  294. 

earth,  560. 

of  all  saints,  80. 

of  God,  57. 

the  divine,  30. 
Motto    proposed    for    Church    of 

England,  685. 
Mount  Seir,  what,  489. 
Mountain,  dividing  the,  meaning 

of,  538. 
Mouth  of  the  Almighty,  260. 
Movers  on  Jah,  609. 
Mu  or  Mut,  560. 
Mural  crown,  144,  167. 
Murder  by  Ehjah,  478,  479. 

examples  of,  478,  654,  655, 
672. 

for  religious  differences  or- 
dered, 672. 

justified  in  Bible,  683. 
Mussulmans    and    Jews     respect 
Friday,  531. 


781 


Mussnlmaus,    the    faithful,    page 

C59. 
Mylitta,  101. 
Mysteries  iuveiitecl  by  some,  dis- 

coverod  by  others,  87. 
Mjfstic  words,  71. 
Mystificiition  by  charlatans,  427. 
Myth  respecting  Jacob,  600. 
Mythical  evidence  of  the,  6. 
Mythology,    Chaldee   nud   Je\yish, 

similarities  in,  44. 
Mythos  and  history,  123. 
Myths    respecting    creation,    406, 

498. 

N 
Naaman,  70. 
Naashon,  70. 
Nabhi,  124,  125. 
Nahor,  19. 
Name   persistent   for   a   thousand 

years,  341. 
Names  amongst  savages,  1. 

amongst  the  vulgar  Eughsh,  2. 
after  David,  610. 
Arthur,  17. 

assumption  of,  note,  27. 
attempt  to  restore  pronuncia- 
tion   of    ancient    German 
ones,  15. 
carried  from  old  to  newly  dis- 
covered countries,  9. 
changes  in  outlandish,  10. 
compounded  with  Nebo,  125, 

12G. 
contain    allusion    to    one    or 

more  deities,  4. 
difficulties  of  the  subject,  13. 
divinities,  611. 
evidence  of  defunct  races,  10. 
female  and  male  alike,  4. 
from  the  cock,  169. 
given  at,  or  shortly  after  birth, 

4. 
given  by  divine  authority,  2,  3. 
given  by  historians,  5. 


Names  given  by  priests,  page  3,  4, 

600. 
had  numbers,  175. 
hereditary  and  Christian,  7. 
how  selected,  7. 
imported,  twisted,  22. 
many  not  always  iiulicalive  of 

many  persons,  110. 
many  of  same  deity,  322. 
new,  adopted  on  taking  reli- 
gious vows,  21. 
of  a  family  composing  a  sen- 
tence, 541. 
of  God  used  by  Jesus,  620. 
of  Israelites  modified  by  the 

captivity  in  Babylon,  135. 
of    Moses    and  Jehovah   not 

known  to  Saul,  610. 
of  Ninev,  617. 
Omphalos,  18. 
Patriarchal  examined,  132. 
persistency  of,  8. 
Phoenician,    containing    Jab, 

612. 
phonetic  value  of,  11. 
pronunciation  varies,  14. 
puritan,  8. 
Rebecca,  18. 

of  the  weak  tell  then-  story,  9. 
sacred,  613-616. 
Scriptural,  127,  131,  132,  134, 

135,  137,  138. 
strange,  in  England,  21. 
those  prior  to  David,  609. 
Napoleon   compared    with  David, 

436. 
crowns  himself,  153. 
Narrow-mindedness  of  Romish  and 

other  priests,  the  reason  of, 

683,  684. 
Natal,  Bishop  of,  quoted,  28,  29, 

609. 
Natm-e,    study    of,    neglected   by 

priests,  682. 
Navel  of  Vishnu,  124,  163. 
Navis,  nave,  164. 


782 


Nebo  supplants  Eloliim,  page  122, 

157,  163,  161,  616. 
Nebucliaduezzar's       dreams      ex- 
amined, 422,  423. 
Nehemiah  and  Ezra,  519,  524. 
Nekebah,  67,  161,  602. 
Nergal,  77. 

equivalent    to    Roman    JIars, 

118,  119. 
Nick,  its  metaphorical  use,  68. 
Nicknames,  8. 
Nimrod,  356. 
Nin,  77,  119. 

Ninev  has  a  sacred  na^me,  617. 
Nineveh,  120. 

Noah,  a  male  and  female  name,  4. 
Nose  of  the  Almighty,  259. 
Note  of  the  dove.  111. 
Nottingham  Christmas  cakes,  380. 
Numa  and  Moses  compared,  668. 
Numa's  divine  lavv-s,  525. 
Number  of  a  beast,  651,  666. 

of  a  name,  175. 
Numbers   represented    by   letters, 

649. 
lucky,  649. 
Numbering   of    people   by   David, 

437. 
Numerous    names   for   one   deity, 

322. 
Nun,  96. 

Assyrian,  97. 
figured  -with  stole,  165. 
Nuns  bear  the  same  name  as  fish, 

113. 
Nunneries,  109. 
Nursing  mother,  52,  53. 
Nyanza,  a  name  incorporated  from 

Africa,  10. 


Cannes,  30. 

and  fish,  529. 
Oaths  79. 

Obadiah  feeds  prophets,  477. 
Obelises,  196. 


Obscenities,  divine  emblems,  page 

59. 
Obscenity  in  sacred  writings,  269. 
in  edibles,  379. 
in  David's  religion,  440. 
in  the  writings  of  Ezekiel,  511. 
Obsolete    words    give    a    clue    to 

ancient  names,  71. 
Odium  theologlcum,  306,  662. 
Offences  against  laws  spiritual  and 

temporal,  681. 
Offerings  after  vows,  517. 
Offspring,  abundance  of,  305. 
Oil,  holy,  305. 

used  as  Isernia,  61. 
Old  Bogy,  47. 
Old    Testament,    value    of,    623, 

675. 
Old  words  valuable,  189. 
Om,  Am  or  Aum,  71. 

a  sacred  name,  237. 
Omega  and  Alpha,  174. 
Om  maul  pannee,  238. 
Omnipresence  of  the  Creator,  50. 
Omphalos,    the    word     dissected, 

18. 
On,  32,  64,  71. 
Oracles  in  Judaea,  641. 

their  value  compared,  668. 
Orb,  142. 
Orcades,  94. 
Orcus,  94. 
Organisation  amongst  animals  and 

men,  680. 
Orgies,  dissolute,  before  the  golden 

calf,  566. 
Oriental  customs  referred  to,  210. 
Oromasdes,  122. 
Orthodox  divines  who  wont  think, 

how  can  they  test  any  new 

doctrine  ?  664. 
individuals  challenged  as  infi- 
dels, 665. 
the  Saviour  not  so,  461. 
Orthodoxy  in  gods,  129. 
Os  utcrL  168. 


783 


Osiris,  story  of,  page  289. 
Our  lady  of  Loretto,  348. 
Ovid's  Art  of  Love,  288. 


Pacific  Ocean,  35. 

Padon,  70. 

Pagan   symbols    adopted    by    the 

Ciaurcb,  141. 
Paganism  and  Christianity,  166. 
Palestine,  an  imaginary  scene  in, 
660. 
names  in,  127. 
Palladium  of  Troy  and  ark  com- 
pared, 439. 
Palm  tree,  156,  157. 
and  citron,  272. 
mystic,  532. 
Pan,  equivalent  to  Danjaau,  Esh- 
mun,    Esculapius,     Apollo, 
Elias,  and  the  Sua,  429. 
Papa  and  mamma,  103. 
Papal  division  of  sins,  681. 

religion,   feminine,   and  built 
on  Chaldajan  basis,  487. 
Paphian  Venus,   a  conical  stone, 

468. 
Paradise,  ideas  of,  562,  578. 
Paran,  70. 

Pariahs  and  Hivites,  584, 
Passions  and  Religion,  55. 

human,  attributed  to  God,  262. 
of  men  encouraged  by  Bible, 
685. 
Patriarchal  names  examined,  131, 

132. 
Paul,  St.,  on  Scripture,  666. 

reproves  Peter,  250. 
Pawnbroker's  sign,  150,  157. 
Pelasgi  and  David,  611. 
Penninuab,  60. 

Pentateuch  and  the  name  Jah,  608. 
Pereuna,  83. 
Periphrasis,  215. 
Persian  gods,  122. 
Persistence  of  ideas,  153. 


Peter,  St.,  on  Scripture,  page  666. 
called  Bar-jouali,  28. 
the  power  of  God,  32. 
Peru  evangelised  by  fire  and  Eword, 

669. 
Peruvian   priests  claim  to  be  in- 
spired, 668. 
Phallic  statues  made  of   fig  tree, 

527. 
Phallus   =   Mahadeva   =   Asshur, 
79. 
and  El,  216. 

a  Hindoo  emblem,  217,  219. 
care  of  amongst  the  Jews,  219. 
revealed  in  the  mysteries,  221. 
reverenced  by  Abraham,  79. 
worship,  306. 
Phanuel,  82. 

Phens,  short  for  Phoenicians,  33. 
how  they  described    the   Al- 
mighty, 58. 
Phenomena  of  creation,  677,  678. 
Philistines  talk  Hebrew,  42. 
Philosophers,    Christian,   idea    of 

God,  50. 
Phcebus  Apollo,  162. 
Phoenicinn   influence   in    Ireland, 
641. 
language,  40. 
language  allied  to  the  Arj-an, 

43. 
spirit,  24. 
travel,  38. 
voyages,  39. 
Phoenicians,  history  of,  37,  38. 
traded  with  India,  616. 
vie  with  modern  English,  679. 
Phra,  92. 

Physical   science  a  snare  of  the 
De\-il!  682. 
tabooed  by  theologians,  688. 
Physician  and  priest  defined,  note, 
47. 
their  relations,  GO. 
Physicians    consulted    for    impo- 
tence, 62. 


784 


Physicist    and    diyiue    compared, 

page  683. 
Piety  cannot  conquer  armies,  636. 
Pillar  set  op  by  Jacob,  130. 
Pillars  and  kings,  305. 

in  temple,  154. 

of  stone  in  Ark,  293. 
Pine  cone,  90. 

and  fig,  527. 

and  testis,  162. 
Pismire  on  consols,  577. 
Pithon,  70. 
Plan  of  salvation  lias  two  stages, 

659. 
Planets  supposed  to  influence  fate, 

lis. 

Play,  meaning  of  word,  566. 
Pliny's   description   of  the  earth, 

466. 
Plural  form  of  God,  217,  218,  223. 

singulars,  217,  230,  321. 
Pluto,  560. 
Polytheistic  ideas  associated  with 

Jah,  621. 
Pomegranate,  a  female  organ,  107, 

528. 
Pompeii,  142. 
Pontiffs    treat    kings    as    jDriests 

treated  Christ,  660. 
Pope  blesses  with  thumb  and  two 
fingers,  90,  169. 
his  letters  models  of  piety,  594. 
Popery  a  progressive  system,  51. 
Possession,    demoniac,    ideas    re- 
specting, 513. 
PotiiDhei'ah,  64. 
Powerlessness  of  man  to  describe 

God,  257. 
Prayer     book,     anthropomorphic, 

264. 
Pre,  or  pbre,  '/w,  647, 
Preachers  of  various  passions,  each 
can    feed    them    from    the 
Bible,  685. 
Predictions  made  after  events,  603. 
Prester  John,  575. 


Presumption,    another    name    for 

thought,  iDage  663. 
Priapic  "  ex  votos,''  517. 
Priapus,  the  modem,  62. 
Pricking,     metaphorical     use     of, 

68. 
Pride     and     thoughtfulness     con- 
founded by  Churchmen,  663. 
Priest,  figure  of,  165. 

Jewish  and  Christian  Pontiff, 

660. 
of  On,  64. 

the  word  defined,  note,  47. 
Priests,  ancient,  spoke  freely,  59. 
and  infidels,  662. 
and  Popes  anathematise  Kings, 

57. 
are  men,  109. 
how  they  attain  power,  46. 
meaning  of  the  name,  404. 
neglect    natural    phenomena, 

682. 
ought  not  to  study  theology, 
and  need  study  nothing  else, 
664. 
take  place  of  physicians,  86. 
took    the    place    of     modern 
doctors,  60. 
Priesthood,  exigencies  of,  258. 

origin  of  a,  680,  681. 
Priestly  ideas  of  the  Creator,  50. 
Prince  of  the  air,  117. 
Principelities  and  powers,  250. 
Progress  of  civilisation,  36. 
Prometheus,  story  of,  408. 
Promises  made  by  various  priests, 

or  God  and  Baal,  323. 
Pronunciation     of     some    letters 

varies,  14. 
Propagandism,  means  of  effecting 

it,  669,  670. 
Prophecy,  The,  note,  48. 
Prophet,  beau  ideal  of,  476. 

the   disobedient  one,  his  storv 
examined,  500. 
Prophets  after  captivity,  387. 


78; 


Prophets — exasperated  -wlieu  dis- 
believed, page  636. 

Prophetic    names    given    by    the 
historian,  6. 

Prostiti;tion,  vrhere    sacred,    109, 
366. 

Protestant  clergy,  662. 

their  ways  when  opposed  to 
Mahometans  and  Hindoos, 
and  to  each  other,  669. 

Protestants,    their    unreasonable- 
ness, 140. 

Proto-Chaldrean  gods,  51. 

Psalms  of  David  examined,  442. 

Ptolemy,  387. 

Pudenda  of  Virgin   Mary    shown 
as  a  relic,  114. 

Pulpit  discourses,  663. 

Pun,  in'ophetic,  5. 

Punishment  of  infidelity,  a  politi- 
cal blunder,  665. 

Punning  contrivance,  429. 

Punon,  70. 

Pure  religion  defined,  624. 

Puritan  names,  8. 

Puritans,  686. 

Purpose,    feebleness    of,    in    the 

Almighty  !  671,  672. 
Purse  or  bag,  403. 

the  scrotum,  162. 
Puseyites  and  Piuritans,  247. 
Pyramid,  a  sigu  of  Arba-il,  145. 
Pyx,  an  ai-k,  167,  292. 


Quacks  in  religion  and  medicine, 
306. 

Quadi-iliterals,  how  formed,  note, 
67. 

Quarrels  of  hierarchs  proclaim 
their  senselessness,  662. 

Queen  of  heaven,  30. 

Quotation,  Latin,  from  Dom  Mar- 
tin's book,  88. 


R 
Ea,  page  80. 
Eabbius  alter  the  text  of  Scripture, 

note,  185,  315,  241,  254. 
Rachel,  her  desire   for   offspring, 
60. 
steals  images,  129. 
Eaffaele,  242. 
Eahab  talks  Hebrew,  42. 
Eam,  an  euphemism,  429. 

sacred,  66. 
Raphael,  247. 

and  Tobit,  514. 
Eats  and  Lionesses,  315. 
Eawlinson,  Sir  H.,  on  Aryan  influ- 
ence, 615. 
referred  to,  43,  117,  615. 
Ee,  or  Ra,  81. 
Reason  and  instinct,  677. 

and  faith  contrasted,  644. 
the    use    of,    deprecated    by 
divines,  663. 
Reasoning,   style    of,   adopted    by 

theologians,  500. 
Rebecca,  a  Chaldee,  41. 

her  name  examined,  18. 
Red  colour,  353,  693. 
heifer,  469,  565. 
Lidians,    almost  superseded, 

36. 
Indians,  names  assumed  by,  1. 
l^owder,  469. 
Redaction  of  the  Hebrew  text,  184, 

227. 
Eegina,  81. 
Eehoboam,  306. 

lost  ten  tribes,  568. 
Rejoinder  of  infidel  to  divine,  659. 
Relations  between  Chi-ist,  fish  and 

fishcimou,  113. 
Religion,  according  to  some  divines, 
consists    in    believing    tb3 
preacber,  C63. 
and  coinage  compared,  505. 
of  early  Babylon,  51. 
pure,  defined,  624. 
HHH 


786 


Eeligions,  definition  of  the  worcl, 
page  47. 
rites  and  dissolute  orgies,  566. 

Kemembrauee,  book  of,  256. 

Renovation  of  life,  81. 

Repentance  of  God,  266. 

Residence  of  Almigbty,  561. 

Restoration  of  Jews  after  Babylon 
discussed,  519. 

Resurrection  passed  already,  668. 

Resuscitation  of  Oanaanites,  523. 

Revelation,  idea  of,  examined,  675. 
of  God  as  fire,  128. 

Revelations  to  Moses,  Mahomet, 
and  Mormon  elders,  51. 

Revenge  of  God,  266. 

Revision  of  Scripture  desirable, 
269,  391. 

Revolts  under  David's  ritle,  138, 
486. 

Rhea,  81. 

Rhoderick  Dhu  and  David  com- 
pared, 433. 

Right  hand,  845. 

Rimmon,  70,  157,  164,  528. 

Ring  money  of  Africa  and  Ireland, 
note,  89,  145. 

Rites,  feasts  and  orgies,  566,  568. 

Ritualism  and  infidelity,  663. 

Rocky  mountains  a  barrier,  37. 

Roman  Catholic  faith  hke  the 
Phen,  58,  59. 

Roman  church,  a  heathen  reper- 
tory, 74. 

Roman  chm-ch  orders  her  mem- 
bers to  eat  fish  on  Venus' 
day,  113,  528,  531. 

Rome,  lottery  at,  649. 

Romish  priests,  their  low  origin, 
683. 

Roots  of  words,  Aryan,  and  Shemi- 
tic,  17. 

Royalist,  686. 

Royalty  descends  in  male  line,  120. 

Russia,  extent  of  the  race,  36,  37. 


Sabbath  day  and  Jeremiah,  page 

684. 
Sacred  and  profane  authors  com- 
pared, 6. 

both  open  to  the  same  criti- 
cism, 6. 

murders,   655,  672. 

names,  71,  237,  617. 

names  imported,  618^  619. 

rites  and  sexual  ideas,  61. 
Sacredness  of  fish,  528. 
Sacrifice,  human,  128,  136. 

men  for  calves,  593. 

why   flesh   selected  for,   565, 
566. 
Sacti,  69,  159. 

sign  of,   168. 
Sadducees  are  conservatives,  247. 

considered   angels   a  modern 
invention,  246. 

high  churchmen,  117. 
Saint  James  of  Gompostella,  348. 
Saint  Patrick,  153,  357. 
Saints   in   Italy   and    France    for 
cure  of  barrenness,  61. 

lunatics  canonised  as,  513. 

sexual,  62. 
Salmon,  71. 
Sambo  and  Gushi  equivalent  words, 

417. 
Samson,  70. 
Samuel's  circuits,  155,  542. 

rise,  136. 
San,  the  sun,  92. 
Sanchoniathon  on  cosmogony,  85. 
Sanctuary,  55. 
Sanscrit  origin  of  Jah,  615. 
Sara  and  Aljram,  192. 

=  Sheruha,  128. 
Sarah  and  Abraham,  5. 

the  hole  of  a  pit,  67. 

the  palm  tree,  533. 
Saraiswati,  159. 

her   (xuarrel   with    Mahadeva, 
123. 


787 


Sarclauapalns,  page  96. 

called  the  intelligent  fish,  30. 
Satau,  56,  450,  453. 

aud  God  couverse,  255. 
Saturn  aud  Jupiter,  249. 
Saul,  137,  423,  434. 

his  history  in  brief,  431,  432. 
Savages     cowed    bj'     the    super- 
natural, 1,  681. 
Saviour  gains  knowledge  by  asking 
questions,  251. 
of  the  world,  537. 
the,  was  not    orthodox,   461, 

660. 
with  feminine  attributes,  113. 
would    be    thought    heretical 
now,  390. 
Saviour's,  the,  teaching,  665. 
Scarlet  colour  mystical,  469. 
Scene  in  Palestine,  imaginary,  660. 
Sceva  and  his  seven  sous,  515. 
Schools  of  Prophets,  2. 
Scotland,  early  races  of,  543. 
Scratch,  Old,  47. 

Scriptm-es,  their    inspiration    ex- 
amined, 666. 
Scrotum,  162. 

Seance,  mesmeric,  described,  426. 
Seances,  Davenports',  47. 
Seat,  modern  symbolic,  165,  166. 
Secession   of    tribes  under    Jero- 
boam, 13S. 
Second  Assyrian  triad,  92. 
sight  in  Scotland,  48. 
Seine,   curious   medals   foimd  in, 

144. 
Seir,  Mount,  mystic  meaning,  489. 
Sephiroth,  77. 

Sei-pent,   emblem  of   desire,   497, 
498,  602. 
life  and  water,  86. 
Settlements  of  invaders,  their  in- 
fluence, 10. 
Sets  of  histoiy,  44,  444. 

of     names,     hereditary    and 
Christian,  7. 


Sexes,  their  relative  value,  page 

113. 
Sexual  rites  sacred,'^61. 

saints  in  France,  62. 
Shaddai.  52. 
Shaga,  305. 

Shagal  an  offensive  word,  note,  55. 
Shakespeare,  uncertainty  of    ety- 
mology of,  14. 
Shala,  or  Tala,  a  minor  god,  118. 
Shamas,  92. 

Shame,  sense  of,  scanty,  130. 
Shammah,  96. 
Shamrock,  154,  156. 
Shape  of  fig,  527. 
Sheen,  92. 
Shell,  159. 
Shemesb,  92. 

Sbemitic  races,  names  amongst,  4. 
Sheshbazzar  leads  the  Jews  fi'om 

Babylon,  520. 
Shicron,  70. 

Shields  sacred,  114,  115,  163. 
Solomon's,  163. 
Templars',  164. 
Shihon,  71. 
Shimon,  70. 
Shimron,  70. 
Shimson,  70. 
Ship,  sacred,  166,  290. 
Shomerou,  70. 
Shushau,  70. 

Sibyls  and  Pythonesses,  48. 
Sidon,  39,  71. 
Signification  of  names  in  Bible  is 

not  reliable,  132. 
Sihou,  71. 
Simeon,  70. 
Similaiity  in  sound,  dissimilarity 

in  meaning,  15,  16. 
Sin,  93. 
Singers,   female,  replaced    in    St. 

Peter's  by  eunuchs,  494. 
Singular  name  of  God  rare,  except 

in  Job.  225,  226. 
plurals,  217, 219, 227,  321,  520. 


788 


Sins,  mortal  and  venial,  page  681. 

SioD,  70. 

SipiDaia,  92. 

Siatrum  of  Isis,  108,  159,  164,  527. 

Slave  trade,  129. 

Slaughter   by   kings,  qneeus,    and 

piojDbets,  655. 
Sodomite,  55. 
Sodomites,  73,  494. 
Solidity,  84. 

Solomon,  a  friend  of  Hiram,  154. 
compared    with    Louis   XIV., 

535. 
Lis        character        differently 

painted,  535. 
had  two  names,  3. 
married  Hittites,  584. 
seal,  146. 
shields,  163. 
trades  with  India,  616. 
Somnanth,  gates  of,  146. 
Son,  the,  our  ideas  of,  56. 
Song  of  Solomon,  52,  273. 
Soothsayers  resemble  priests,  404. 
Soter  Kosmou,  537. 
Sound  grades  us  in  spelling  names, 

14. 
Spaniards,  686. 

give    sacred    names    to    new 

places,  9. 
practice  of  the  conquering,  21. 
their  discoveries,  30. 
Speech,  dying,  of  David,  437. 
Spelling  altered  by  Eabbins,  184. 

not  to  be  trusted,  14. 
Spirit,  the,  56. 

Spirits  discredited  by  Sadducees, 
246. 
evil  ideas  respecting,  513. 
in  prison,  250. 
Spiritual  power,  how  transmitted, 
48. 
instruction  for  wielding  it,  48. 
Spiritualists,  modern,  47. 
Spirituous,  meaning  of  the  word, 
527. 


Spots,  symbolical,  page  356,  360. 

Spotted  robe,  346,  352. 

Spouses  for  the  gods,  58. 

Squier,  Mr.,  referred  to,  36. 

Sri  lautra,  147. 

Stag  metaphorical,  196. 

Standard-bearers  proud  of  fainting 

in  battle,  664. 
Statue  of  Christna  black,  401. 
Sterile  wives,  hov/  treated,  60. 

Avonien     take     iiriapic     wine, 
305. 
Stigmata  in  Christna,  402. 
Stocks  of  trees  emblematic,  637. 
Stole,  the,  165. 
Stone  age  in  Judea,  587. 
and  i:on  age,  542. 
upright,  indicates  the  Creator, 
463. 
Stonehenge,  352. 
Stones,  conical,  sacred,  148,  149. 
standing,  196. 
uiDright  Hermai,  581. 
used  for  circumcision,  542. 
Stories  about  creation,  406,  498. 
childish,  told  by  prissts,  51. 
of  the  Bible,  675. 
Strange  names  in  England,  21. 
Strength  in  the  male  commands  a 

consort,  when,  679,  C80. 
Study  of  nature  neglected  by  hier- 

archs,  682. 
Sublimation,  the  process  referred 

to,  217. 
Succubi,  449. 
Sim,  apostrophised,  50. 

feminine  and  masculine,  144. 
Martianus  Capella's  hymn  toi 

647. 
some  of  his  names,  31. 
Supernatural     power,     given     by 
parents,  48. 
assumed  by  fanatics  or  luna- 
tics, 48. 
the  fear  of,  46,  681. 
Supireme  wisdom,  29. 


789 


Snppressio    veri    in    writiugs    of 

"  diviues,"  page  682. 
Swa?ti,  the,  151. 
Sweclenborg,    a    religious     mouo- 

mauiac,  48,  4-17. 
Swiue,  herd  of,  story  apocryphal, 

516. 
Sword  easier  to  wield  than   peu, 

661. 
Swords  used  by  Jacob's  sons,  606. 
when  introduced  into  Judea, 

581. 
Sydenham,  385. 
Symbol  of  Bull  explained,  376. 
Symbolic   worship  of  Ishtar,   89, 

90. 
Symbols,  141. 

of  Arba-il,  157,  167. 
their  duration,  153. 
Syrian  goddess,  154. 
Syrians  talk  the  Jewish  language, 

605. 


Tabeal,  229. 

Tactics  of  opposing  priests,  669. 

Taekieh,  168. 

Tail  of  Old  Scratch,  47. 

Talbot  on  names,  613,  617. 

Talismans,  396. 

Tamar  and  Amnou,  436. 

Tappuach,  272. 

Tau,  the,  a  symbol,  152. 

Templars'  shields  symbolical,  115. 

Temple,  rebuilt,  521. 

why  not  built  by  David,  441. 
Ten  tribes  aborigines,  568,  569. 
Tent  or  brothel,  211. 
Terah  emigrates  by  laud,  41. 
Teraphim,  129,  130. 

used  by  David,  438. 
Terrors  =  bugs,  484. 
Testament,  Old,  Ezra's  share  in, 
525. 

many  hands  employed  in,  521. 

of  himiau  origin,  675. 


Testament,  Old,  value  of,  page  G23, 

624. 
Testis  and  pine  cone,  1C2. 
Text,  ancient,  varied,  174,  184. 

redaction  of  Hebrew,  184,  227. 
Thalaba,  advice   of   magician   to, 

635. 
Theology  based  on  the  Bible,  624. 
systems  of,  not  completed  at 

once,  50,  531. 
Theologians,  how  would  they  have 

decided  between  popery  and 

protestantism  ?  C64. 
their  style  of  reasoning,  500. 
thinlc  that  truth  is  superficial, 

663. 
Theological  leaders  quarrel,  662. 

word  painters,  254. 
Theoijhrastus  and  fish,  529. 
Theopueustos,  what,  668. 
Thickets  necessary  for  lions,  501. 
Thigh,  the   word  an  euphemism, 

note,  79. 
Thimble  riggers  and  exorcists  com- 
pared, 515. 
Third  commandment  to  be  taken 

Uterally,  618. 
Thor's  Hammer,  151. 
Thought    not    to    be    allowed    in 

things  divine !  663. 
Three  legs  of  man,  157. 
Throne  in  heaven,  255. 
Thrusting  out  the  tongue,  430. 
Thumb,  an  emblem,  90. 
Thus  saith  the  Lord,  the  phrase 

examined,  455. 
Tigris,  a  place  of  settlement,  38. 
Time  and  times,  meaning  of  word, 

428. 
deified,  55. 

destroys  all  thiug.s,  465. 
Titles  of  Churches  and  of  saints, 

348. 
Tithes  paid  by  Abraham,  128. 
Tobit,  book  of,  referred  to,  G,  514. 
diives  a  demon  away,  514. 


790 


Tolmen,  page  327,  544. 
Ton,  23. 

Tongue  thrust  out,  430. 
Torch,  fiu  emblem,  346. 
TorquemacLa,  G85. 

and    Anglican    divines    com- 
pared. 5G2. 
Toss   up   a   coin,  to  decide  judg- 
ment, GG4. 
Towers    and   temples   in   Ireland, 

G48. 
Trees,  certain,  sacred,  526. 
Triad,  second  Assyrian,  92. 

the  nature  of,  218, 
Triads  in  divinity,  76. 
Triangle,  a  symbol,  145. 
Tribulation,     a     consequence     of 

guilt?  644. 
Tricks  of  Jacob,  604. 
Trident  of  Siva,  168. 
Triliterals   become    quadriliterals, 

how,  67. 
Trinity  a  myth,  532. 
and  cross,  152. 
and  ileur  de  lys,  156,  531. 
and  shamrock,  154,  158. 
and  triangle,  145. 
associated    with    female    ele- 
ment, 76,  89. 
Chaldee,  58. 
divisions  of,  90. 
in  modern  Europe,  91. 
in  Eome  and  England,  92. 
the  perfect  form  of  Mahadeva, 
89. 
Triple  idea  of  Creator,  its  origin, 

89. 
Trojan  war  caused  by  a  woman, 

120. 
Truth  lies  at  the  bottom  of  a  well, 

6G3. 
Turks,  infidels,  and  heretics,  658. 
Turtle  doves,  12S. 
Typhon,  71,  248,  279,  289. 
Tyre,  an  ancient  city,  39. 
prophecies  about,  511. 


U,  V. 
U    and   \,   their  relative    sounds, 

page  12. 
Ubi   tix's    mcdici    ibi    duo    athel, 

682. 
Uniformity   in   divine    story,  how 

attained,  48. 
Universal  maker,  50. 
Unseen,  dread  of  the,  common  to 

all,  2. 
Ur,  94. 

Ur  of  the  Chaldees,  41. 
Utica  and  Carthage,  39. 
Uzziah,  74. 
Valiancy  quoted,  28. 
Value  of  evidence,  past  and  pre- 
sent, 454,  499. 
Variations  in  ancient  texts,  174. 
Variety  of  crosses,  151,  157. 
Vayu,  122. 
Venus,  161. 

and  apple,  273. 
fish  sacred  to,  529. 
mysteries  of,  and  ark,  288. 
Urania,  53,  54. 

worshipped    as    black    stone, 
107,  148. 
Verbal    inspiration    of    scripture, 

425. 
Versions  of  the  Bible,  186,  674. 
Vespasian   sees   a   devii  expelled, 

515. 
Vesta,  temj^le  of,  415. 
Vicegerents  of  God,  577. 
Vices  of   lower  animals  and  men 

compared,  678. 
Vice  a  sacred  tree,  526. 
Vineyards,  353. 
Virgil     writes     i^redictions     after 

events,  603. 
Virgil's   idea    of   the  incarnation, 

418. 
Virgin,  assumes  the  place  of  Jesus, 
113. 
and  child,  99,  100. 
and  child  very  ancient,  579. 


791 


Vii'gin  —  more     cliiM-ming      tliau 
matrou,  page  10  i. 
of  Amadou,  159. 
practical  \A'orsliip  of,  309,  531. 
represeuted  by  mural  crowu, 

lU. 
the,  52,  57. 

the  celestial,  33,  59,  74,  100. 
Virginity,  care  for,  53. 

state  of,  slimmed  by  Jews,  91. 
Vishmr's  navel,  124,  1G3. 
Vision,  any  may  be  depicted,  253. 
Visions  are  all  real,  257. 

their  value,  48,  457,  463. 
Vital,  a  Hindoo  God,  334,  543. 
Vocabulary,  173. 
Votaries   of    the   Linga    and    the 

Yoni,  114. 
Vul,  93,  94. 
Vulcan  nourished  by  Cyuocephali, 

418. 
Vulgate,  the,  quoted,  211. 

W. 
Wafer  shaped  peculiarly,  403. 
Wakes  in  Judea,  641. 
War  in  heaven,  249. 
Wars  of  Jupiter  and  the  Titans, 

249. 
Water,  holy,  168. 

in  connection  with  intra-ute- 
riue  life,  86. 

poured  out  after  a  death,  85. 

the  part    it  plays  in  Cosmo- 
gony, 85. 
Wax  candles,  use  of,  444. 
Weeks,  meaning  of  the  term,  428. 
Wheel,  the,  as  an  emblem,  143. 
Wick,  23. 
Wine  and  oil,  305. 

for  sterile  women,  305. 

bouses,  353. 

press,  meaning  of,  533. 
Wilford,  Captain,  123. 
Witchcraft  still  beheved  in,  117. 
Wittoba,  402. 


Woolf,  Dr.,  supposed  to  have  been 
insane  by  Mussulmans,  page 
446. 
Woman  passes  night  with  Jupiter 

Belus,  342. 
Women  and  good  fortune,  308. 
angels  or  demons,  114. 
how  estimated,  106. 
the  cause  of  war,  120. 
Word  painting  and  sculpture,  253. 
the,  444. 

the,  various  expositions  of,  49. 
Words,  and  numbers,  647. 
old,  71. 

old,  help  to  discover  modem, 
note,  189. 
Works  of  the  Almighty,  29. 
World,    future,    not    revealed    to 

Abraham  and  Jews,  674. 
Worms  said  to  exist  in  hell,  578. 
Worship   of   calves,    the   rallying 
cry  of  Jeroboam,  569. 
of  El,  coarse,  &c.,  217. 
of  the  Virgin,  59. 
of  woman,  59. 
on  roofs  of  houses,  642. 
sexual  and  sacred,  62. 
shields  used  iu,  163. 
Wrestler,  God  as  a,  262,  449,  605. 

X. 

X,  the  form  of  a  particular  cross, 

110. 
Xavier,  St.  Francis,  140. 


Tahu,    a    sacred    name    amongst 
Assyrians,  613. 

an  element  iu  Jericho,  645. 
You,  the  BOimd  analysed,  27. 
Yoni,  a'lored  by  Harpocrates,  497. 

and  sistrum,  159. 

identical  with  Evi;.  the  mother 
of  oil  living,  490. 

in  Asisyria,  100,  105. 

on  Buddhist  cross,  151. 


792 

Yoni— the,  page  26,  89,  106,  145.  Zepliron,  page  71. 

Tonigas  and  Lingaijitas,  123,  600.  Zipbion,  71. 
Zippor,  96. 

Z.  Zipporab,  96. 
Zacbaiias,  meaning  of,  31.  circumcises  her  son,  542. 

Zechariah    sees    celestial   horses,  Zoroaster    and    Moses  compared, 
577.  6G8. 


LIVERPOOL : 

PrjNTED    BY    DAVID    MABPLES. 


1231RB,.     3 1 

89-18-07  321B0     MS  ^ 


Princeton  Theological  Seminary  Libraries 


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