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,(l

CHRISTIANITY

IN ITS RELATION TO

.JUDAISM AND HEATHENISM

IF THREE TRACTS:

First — On the Winged Symbols of Assyrian Sculpture in the British
Museum, compared with the Cherubim of Ezekiel's Typical Prophecies.

Second — On the true Historic reference of JE-msH Prophecy.

JTiird — The Rise and Progress of Idolatry considered in the relation
op its predicted fall to the establishment of Messiah's everlasting
Kingdom.

litlj Jffrt^flgmjj^it |Uustrations, anb (tbvonological tables.

WILLIAM HEWSON, M.A.,

ISCUMBEXT OF G0ATH1..MII>, PICKERING, YOEKSHU'.K.

LONDON:

simpkik & co., stationers' hall court; seeleys, fleet street;

hatch ard, piccadilly; nisbet, berners street.

york: marsh. whitby: newton.

edinburgh: paton & ritchie; w. oliphant & co.; andrew elliot.

mdccclx.

StacK

An«ex

5
070

PREFACE.

As early as last May, and long before the first of these Tracts
was commenced, I had at the suggestion of a friend, prepared in
manuscript a brief notice on the subject, to be appended to the
Tract " Thy Kingdom Come," then preparing for publication by
Mr Marsh of York. The London artist to whom, with the manu-
script, I sent tlie original design in illustration thereof for coitcc-
tion, was taken seriously ill, and I could not proceed with the
pamphlet for Mr Marsh, in the absence of my manuscript, without
fear of confusion. I therefore commenced the illustration de novo
from another point of view, viz., assimilating the position of Eze-
kiel at Babylon to that of St Paul pleading the cause of God and
his people before the heathen on Mars Hill at Athens. In this
case I conceived a new form of illustration, designed from the
chenibic sculptures on the Propylseum at Khorsabad, and thoiight
to illustrate the jjrobable object of the Jifth leg on the sculptures as
a lever connected with the wings, to give the idea of motion on a
side vieio of the symbolism, contemplated as decorating the side of
an idol-car in motion.

To do this the more effectually I had working models made,
and conceived a series of designs for lithographic illustration.

2092618

Some of these 1 have now used for Mr Mjirsli's pamphlet, with new
manuscript continuance thei'cof. A desire to improve the oppor-
tunity for aftcr-thoTights afforded me by the unfortunate illness
of the London artist, (to whom I had applied, from his access
to the British Museum), will accoiint for the otherwise seemingly
needless tautology, and expense of having two Pamphlets printing
at the same time on partially the same subject.

The larger of the models I purpose for the British Museum,
with power to reprint these Tracts, wholly or in part, for a hand-
book to the Assyrian Sculptui'es, should the Trustees and Cura-
tors think it viseful for such a pvirpose.

My meaning is to give the right of publication, if thought
useful for proving the confinnation of Jewish prophecy from the
history of the past, as testified to by these Assyrian sculptures,
gratuitously to the persons who, by publication thereof on their
own account, may be in the most likely position to extend the
field of its usefulness. I would, however, reserve for the litho-
gi'aphers an interest in the illustrations, from the valuable aid I
have received from them in giving expression to my thoughts on
the subject. But from the value of the Assyrian SculjDtiu'es to the
British Museiim, and from the relation of the subject to the mis-
sion of Christianity for the regeneration of the world (from a cere-
monial and vain to a spiritual and truthful worship of God), I
should wish the Trustees and Curators of the British Museum, on
the one hand, and the Committee of the Society for Promoting
Christian Knowledge on the other, to have a right of reprinting it
for themselves, or of making any compilation therefrom which may,
in their judgment, seem more practically useful to themselves, yet
so as not to prejudice its being made useful to the cause of Chris-
tianity through the present medium of publication, reserving for
the Edinburgh Lithogi'aphei's an interest in the original designs,
as made their own by iinprovement in their hands.

It is with considerable misgiving that I have presumed thus to
invite the attention of the learned at the British Museum, and the
Publishing Committee of the Christian Knowledge Society, to any
thoughts of my own.

But the subject is one in which they have a peculiar interest.
This possibly may induce them to overlook the presumption of an
obscure individual seeking to avail himself of that interest, for test-
ing the trvithfulness and utility of the interpretation given to Jewish
prophecy in these Tracts. Without the countenance of such autho-
rities I can only anticipate failure, and on it I dare hardly presume.
For all the popular theoi'ies on Jewish prophecy are based upon a
foundation so different to that here assxtmed (on scriptural evidence)
to be true, that their advocates, with probably but few exceptions,
may regard this investigation as a novelty of doubtful service to
the cause of our religion. Yet, be that as it may, if I shall have
been blessed to renew successfully the inquiry opened by Professor
Lee* on these important subjects in a form for others to follow out
with happier effect and greater accuracy of detail, I desire no other
interest therein, and shall be thankful to God for the mercy.

To myself, of course, the foremost Tract, on the Nineveh
Sculptures, does scripturally seem to establish a prophetic connec-
tion between the heathen symbolism for the glory of Babylon in
the days of Nebuchadnezzar, and the cherubic emblems of Ezekiel's
typical vision respecting the throne of Messiah's earthly glory.
But if so really, then these facts must have an important influence
in determining the true historic reference of Jewish prophecy in
its relation to the restoration of the kingdom to Israel.

For these facts are not only directly opposed to the poindar
tlieory of Jewish prophecy, which is based on eiToneous Jewisli

* Dr >S. Lee, late Regius Professor of Hebrew in the University of Cambridge.

tiaditioii.s, hut tlicy moreover confirm, in tlie .stroi)ge«t mauiier
from scripture, fairly and largely compared with scripture, the
soundness of the general principles laid down by the late Dr S. Lee
for the interpretation of Jewish prophecy.

He interpreted Kev. xix, 10, in the true spirit of its meaning,
compared with Liike xvi, 31, when ho represented all the teaching
of the Mosaic law, and of God's ancient prophets, as an insti'uc-
tion of ty2)ical import, realised with spiritual and everlasting effect
in Christ (Heb. x, 1-10, Matt, xxi, 37), and thenceforth made the
teaching of an immutable law in Christ's everlasting gospel (Rev.
xiv, G.)

From these facts we learn that the calling of Israel out of
Babylon, to which the promised restoration of the kingdom with
everlasting effect refers (Zech- ii, 7, Rev. xviii, 4) had respect to an
everlasting calling of all flesh out from a state of spiritual bondage
to the power of man's unsanctified human will, as bearing upon all
men individvially with destructive inflvience, both from within and
from without, until sanctified of God by gifts of gi-ace, enabling all
who do not presumptuously resist this calling to walk in "the
obedience of faith."

This calling of God in Chriat (i.e. by a way of holiness) was fii'st
made known to Abraham (John viii, 5Q) and to his seed as called
in Isaac (1 Cor. x, 4) and associated with two remarkable deliver-
ances from tlie power of the world — 1st, The Exodus out of EgA^it
in the days of Moses ; 2d, From Babylon in the days of Cyinis.

But it was predicted that this second deliverance should not
be realised in the fulness of the blessedness predicted, V7itll a change
skonkl be made in God'tfjirst covenant tvitk Israel ; after which the
glory of God's spiritual Israel should become everlastingly a light
to lighten the Gentiles.

Vll

Though the adverse curreut of popular opinion runs at present
strong against such an interpretation of Jemsh prophecy, still its
claims upon our attention are so all-important, that they cannot
be innocently overlooked (Rev. xxii, 18, 19.) Compare, v. 10, the
words "Seal not the sayings of the prophecy of this book,ybr the
time is at liand,'' as wiitten in the apostolic age, with those (Dan.
xii, 4) of the angel to Daniel, as a message sent from God to cor-
rect erroneous notions of the predicted deliverance, when the time
for its commencement was nigh at hand, and the expectations of the
people high — " Shut up the words and seal the book, even to the
time of the end : many shall go to and fro, and knowledge shall be
increased." A fair comparison of these passages must shew the
positive danger of falling into false and injurious views of Christi-
anity, when refusing to believe (on the joint testimony of God's
word and ivorks, personified in Christ, E,ev. xi, 3-7) that all Jeioish
prophecy was fulfilled by the events of the apostolic age.

Hence I have thought it desirable to enter into a detailed scrip-
tural proof of tliis truth, to shew its practical value for the peace
of individuals, and for the welfare of Christian communities, as
identified with the salvation of the world in Christ. See John iii,
17, illustrated by John v, 39, 40, Matt, xsiii, 37-39, Jerem. li,
9, 10.

But, in doing this, remarks which were intended only for an
introduction to the first of these Tracts have extended themselves
into other two distinct Tracts. Of these. Tract 2d relates to the
true historic reference of Jewish Prophecy, and Tract 3d to the
rise of idolatry, in the relation of its fall to the establishment of
Messiah's cA^erlasting kingdom.

DESCEIPTIVE TABLE OF THE ILLUSTEATIONS.

No. 1. Cherubic emblems of Assyrian Scvilptiire, designed from the existing
remains found at Khorsabad. First Tract, p. 2.

No. 2. Ezekiel's prophetic variation of the Assyrian Symbolism. First Tract, ^i. 2.

No. 3. Ezekiel's prophetic Symbolism applied to the outer east gate of the
Temple at Jerusalem, in illustration of Ezek. x, 1, 2. First Tract,
pp. 9, 10.

No. 4. Relation of the outer to the iimer east gate of the Temple at Jerusalem ;
on the supposition that the eight steps of the inner gates were as the
seven steps to the lower gates increased by the threshold of the Priests'
Comli. — Ezek. xl, 22, 27. Compare No. 8 from Josephus, in illustra-
tion of Second Tract, pp. 11, 40.

No. 5. Elevation of the Priests' Court, omitting the gates at the east front. Com-
pare Nos. 7 and 9 from Josephus, illustrating Second Tract, pp. 11,
40.

No. 6. Boundary walls and pavements of the Temple, to illustrate the ^dsion of
Ezek. \'iii, 6-17, as seen by him through an imagined hole in the wall,
v. 7, 8. First Tract, pp. 4, 12.

No. 7- Elevation of the Temple, as described by Josephus, Antiq. viii, iii, 1-9 ;
Wars V, V, 1-7, omitting only the great outer court of the Gentiles.
Compare No. 5, and Second Tract, p. 39.

No. 8. The Comii of the Priests and Court of Lsrael, omitting the Coiu-t of the
Women, and varying the turretted form of the side-chambers between
the two east gates. Compare No. 4, and Second Tract, p. 40.

No. 9 as No. 8. Omitting the gates and wall of the east front, to shew the separ-
ate place towards the west, as standing on the upper pavement, and
higher up on the hill side. See No. 5.

No. 10. The Temple, in the proportion of its other measiu-ements to that of the
great outer Court typically measured by Ezekiel, as 500 reeds square,
liliisti-ating Seconds Tract, p. 38.

No. 11. Tlie Car of Juggernaut. — From the Saturday Magazine for August 11,
1832. Illustrating Second Tract, p. 46.

No. 12. Ancient Jerusalem, in its relation to the walls rebuilt by Nehemiah. —
Reduced from the Christian Knowledge Society's map. Illustrating
Second Tract, p. 32.

No. 13. Tlie Laver and its bases, illustrating the Second Tract, p. 61.

Exj)lanation of the Fifjures on the Map of A nclent Jerusalem.

1. TIio Sficcj) Oafr of Nehcni. iii, 1, on the south side of the towers of Meali ami

Hanancel.

2. The Finh Gate of Zepli. l-]0 ; now the Yaffa Gate, or Gate of Bethlehem.

3. Tlie Old Gate of Neheni. iii, 6 ; xii, 39. This, being at least one gate against

the old Damascus road leading tu the territories of Ephraim, may
mean an older gate of Ephi-aim than that afterwards mentioned.

3' or 4. The Gale of Ephraim, Nehem. xii, 39. This was situated near " the
throne of the governor on this side the river" {i.e. the Euphrates), on
comparison of Nehem. iii, 7, that being the phrase there used to iden-
tify the same locality.

4 or 4'. The Neiv Gate of the higher Court (possibly the above-mentioned gate of

Ephraim, Nehem. xii, 39), called a gate of the Lord's house, Jerem.
xxxi, 10, as leading directly to the north-west entrance of the Lord's
house. Hence it was also called " the high gate of Benjamin, whieh was
by the house of the Lord," Jerem. xx, 2 ; and seems to have been "the
high gate i^ito the King's house,'' 2 Chron. xxiii, 20, as the Horse Gate
to the house of the Lord and to the King's house from the Damascus
road. — Compare 2 Kings xi, 16 with Jer. xxxi, 40 ; Nehem. iii, 28.

If the road from Damascus, in Nehemiah's day, approached Jeru-
salem in the forked form of two distinct streets (as on this copy from
the Society's map), then this may have been a gate of the northern wall
at the terminus of the Damascus road nearest to the temple, as the Gate
of Ephraim in 2 Kings xiv, 13, might have stood at the terminus of
the more western road, and only at a distance of about 400 cubits from
the Corner Gate or Fish Gate at the citadel.

5 & 5'. The Broad Wall. — This probably extended along both the north and

north-west sides of the temple enclosure. Tliis may refer to the
"Millo" built by David and Solomon. It may thus mean the filling
up of the valleys to obtain an enlarged area for the foundations of the
temple enclosure towards the north, and for uidting the upper and
lower cities. It might thus also involve a reference to the great
breadth of the lower cloisters of the temple.

6. The Tower of the Furnaces. — This I imaghie to have stood on the north

side of the broad w;xll, and on the site afterwards occupied by the
tower of Antonia.

6'. The miscalled Pool of Bethesda.

6". The miscalled Gate of St Stephen.

7. The Valley Gate of Neh. iii, 13. — This was the point from which one of

the two companies started at the dedication of the walls. — Neh. xii, 31 .

8. The Dung Gate of Neh. iii, 13, 14; xii, 31.— This was situated about

1000 cubits (S. and S.E.) distant from the VaUey Gate.

9. The Fountain Gate, between the Pool of Siloam and the King's Pool. —
Tliis was over against the stairs going up to the City of David. — Neh.
ii, 14 ; iii, 15 ; xii, 37.

10. The Water Gate, lying eastward of Mount Zion, and above the stairs up

to the city from the fountains.

1 1 . Course of the Tyropceon, from the VaUey of Gihon on the west, as extend-

ing along the south of Acra, to its junction with the Valleys of Hin-
nom and Jehoshaphat by the Pool of Siloam.

X. The " Beth-Millo" of 2 Kings xii, 20. — This probably represents the site
of the fort of Moimt Zion, in David's day, as one with the armoury of
Neh. iii, 19 (see Cant, iv, 4), and the Xystus, or Gymnasivun, and
House of Assembly, near the Water Gate, in later times.

M. The Gate MiphJcad of Nehem. iii, 31. — This I take to be the East Gate
of Ezekiel's vision, as the outer east gate of the temple properly so called,
in its relation to the East Gate or Golden Gate of mediaeval traditions
founded on the prophecy of Ezekiel's vision. For Mij^hJcad means
visited, and the idea seems to have reference to the people and temple
of God at Jerusalem being ^^sited of Messiah in the day of his incar-
nation.— Malachi iii, 1-4.

<; r-ci

EzelcieTs ])ro^iietic symlDoliSTii ap^pliei to tlie outer Ear,

tlie Temple at Jerusalem m illustration of Ezek. X.1,2.

\\ H.W^ Farlane, Litl,' Ed

N° 4.

WIJFFir)^nB.J,itli',K,li

Selation of the oictex to the mnex Hast ^ate of the Temple at Jcrirsaiem.

OTi the supposition that the 8 steps of the inner ,^ates were as the seven

steps to the lower ^ates increased hy the threshold of the Pnests Court

Ezehiel XL. 22, 21.

Elevation of th.e Priests Co^art, (

I tke ^ates at tlie East fioTit.

WH.irFaTlanp.LitY EdmT

BoTmiaiy walls seal jav^ineMs of tlie Temple to illustrate the vision of

'^IS.ldiihme Litli'

Vm. 6_n, as seen Ij him thxou^k an imagined liole m the wall. v. 7,8.

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The Temple m tie pojortion of its other measurements to that of

10.

Wfl l.r=?auauc. Lvui? ta

^Teat outer Court, typically measirred lij EzeMel as 500 leeds so[uare.

? ■!•

The Car of Ju^^eTnaut,

'Copied fTOffl tte SatuTday Ma^azme.

"-o-o

>
oJ

FIRST TRACT.

THE WINGED SYMBOLS OF ASSYKIAN SCULPTUEE

IN THE

BRITISH MUSEUM,

COMPARED WITH THE

CHERUBIM OF EZEKIEL'S TYPICAL PROPHECIES.

THE

CHEKUBIC EMBLEMS OF MESSIAH'S GLORY,

SUBJECTING ALL EARTHLY THINGS BENEATH HIS THRONE.

Once (and I dare say it is not a solitary case) I was in the habit of
regarding, traditionally and without any careful investigation of
the question, the opening vision of Ezekiel's prophecy as a pure
spiritual vision of God enthroned on high in supernatural glory,
unapproachable by and unintelligible to man. But this should not
be, for it perverts the true spiritual instruction of the prophecy
into that of a vain and profitless superstition.

The imagery used by all God's prophets must have been drawn
from sources openly appreciable by the men of the generation to
which they were sent, otherwise their words would have been un-
intelligible ; yet we account them to have been sent with a mission
of God for the instruction of their fellow-beings.

It is not, therefore, reverential to interpret the figui-ative lan-
guage in which their typical or symbolic instruction was expressed
as if God's prophets had been divinely commissioned to use unin-
telligible means for conveying an instruction of professedly vital
importance to Israel, or at least to the spiritually minded of the
then Jewish nation.

Having now carefully compared this opening to Ezekiel's visions
of God with his vision of the oblation and temple at the end of his
book of prophecy, I have come to the conclusipn that the imagery
is not supernatural, but one of a mixed symbolism. For it repre-
sents, on the one hand, the Astro-theology of the ancient oriental
nations respecting " heaven as God's throne." But, on the other,
the symbolism is earthly and material, being borrowed from the
idolatry of the Assyrians and Egyptians respecting the Divine
government of the world being divided between gods many and
lords many, as a corruption of the primeval religion, which the

})iopln;t.s of the Jewish nation were continuously commissioned to
denounce.

My proof is twofold — 1st. From the internal evidence of the
book ; 2d. From the confirmation given thereto by the recently
discovered sculptures brought from Mosul, or ancient Nineveh,
and coiTesponding to others found in the neighbourhood of Car-
chemish, or Circesium, by the mouth of the river Chebar, or Cha-
boras, where Ezekiel was amongst his captive brethren when he
saw these visions.*

We must remember that this was situated in the northern parts
of the plains of Shinar, and that Tell in the word Tell-abib (or
" Mound of the ears of coi-n'') means an artificial mound. It is
supposed to be " Thallaba," and from iii, 15, seems to have been
the place of Ezekiel's residence throvighout the series of his visions.

We are thus scripturally introduced to the prophet when receiv-
ing of God an instruction of Divine inspiration respecting the future
to Israel and Babylon, as he stood, B.c. 595 (like Paul upon the
hill of Mars at Athens, Acts xvii, 22-23), and beheld in amaze-
ment the colossal symbols of Babylonian pride by which the people
idolatrously worshipped an unknown God. For they seemingly
attributed their then great national glory to the idea that Israel's
God had come with his captive people to Babylon, and infused a
more powerful spii-it into the nation than that of their owti idols.

Though a later date (viz., B.C. 580) is in the margin of our
Bibles assigned to Nebuchadnezzar's decree (Dan. iii, 29), he was
fii'st inspired to worship the God of Israel, as more powerful than
his own God, when Daniel told him his prophetic dream and the
true interpretation thereof, B.C. 603. — Dan. ii, 46-49.

In the opening of Ezekiel's book of prophecy God is represented
as inspiring him in the land of his captivity with a prophetic in-
struction, the imagery of which is (as before observed) partly of an
Astro- theological origin, for " heaven t as God's throne," and partly
taken from the idolatrous symbols of Babylonian pi-ide and glory
with which he was there surrounded. But the idolatrous symbol
of Babylonian greatness, augmented by that of Egypt and Israel
made tributary thereto (Is. xix, 23-25 ; xxvii, 13 ; xxxv, 8, "with
John XV, 6) is modijied lyropheticaUy when made four-headed to
extend over the times limited in Daniel's prophecy on the power

* See Layard's Nineveh, pp. 282-2S4, on the Winged Bull at Arban.
+ See notes on Aphophis, &c. , p. 59.

of the Jewish Church vinder association with that of heathen
dominiou from the days of Nebuchadnezzar as the gohleu head of
the colossal image (Dan. ii, 38), and proljably the human head of
this four-headed symbol.

Thus the times prophetically ordained for the ingathering of the
Gentiles into one fold with Israel are represented as beginning in
the days of Nebuchadnezzar ; and under circumstances of the
Babylonian captivity, as ordained " for good," — Jerem, xxiv, 5.

But "the fulness of the Gentiles," or of the time apj)oiuted for
making the Gentiles spiritually and eternally one with Israel, by
the gift of the Holy Ghost, was to be the event which should
realise before men the establishment of God's new covenant with
Israel, by the cessation of the typical or Mosaic Dispensation.
For then, as it were, all the works of God should be subjected of
God to support the throne of Messiah's glory ; being thus sub-
jected in power unto Him, for the good of man whilst living in
the obedience of faith. — Rev. v, 13 ; Rev. xvi, 25-26. Hence the
calling in of the Gentiles from the days of Nebuchadnezzar fore-
shadowed the times appointed for a fuller manifestation of Messiah's
earthly reign, to be realised only by the fall of the then Jewish
church. This was the falling and rising again of many in Israel
to which Simeon referred (Lvike ii, 34) in terms confirmed by vSt
Paul, — Rom. xi, 7-26.

Thus, like St Paul at Athens (when standing on Mars Hill, and
there beholding the symbol of Athenian superstition, he felt the
inspiration of his gospel mission, to proclaim therefrom the true
and spiritual worship of God, which constitutes the abiding gloiy
and universality of Christ's kingdom on earth), we must here con-
sider Ezekiel as receiving his first inspiration of God whilst sur-
rounded by the idolatrous symbols of that national greatness to
which the power of Babylon had been raised under Nebuchadnezzar,
by the will of God, for the beginning of a purpose of mercy to be
determined over all flesh, — Jerem. xxvii, 8-12 ; xxix, 10-15.

Also, whilst bodily at his own house at Tel-abib, by the river
Chebar, he is there translated in spirit to Jerusalem ; to see
and compare with the symbols ai'bund him when living in the land
of idolaters those corresponding emblems which then adorned the
inside and outside walls of God's temple at Jerusalem. For there,
instead of the cherubic figures with which God had ordered the
hangings of the tabernacle to be decorated, we read that the vision
set before him was made (litei-ally and figuratively to represent the

idolatrous tendencies of many in Israel) like that in the land of
idolatrous Babylon, by the river Chebar. Thus we read_ (Ezek.
viii, 10) — " So I went in and saw, and behold every form of creep-
ing things, and abominable beasts, and all the idols of the house of
Israel, portrayed upon the walls round about."

He then describes a vision of the seventy elders of Israel and
the chief priests ; or the twenty-four heads of the twenty-four
courses of the priests, with their high priest as supreme over
them. He further represents them in the act of making the
sacrificial ordinances of God, under the Mosaic law, no better
than those of heathen idolatry before God, by the spirit in which
they made their offerings. — Isaiah i, 10-21; Jerem. ii, 8-14.

Again, this vision of God respecting Jerusalem, is in Ezek. xl,
1-4 ; xli, 3, 4, repeated (but under a variation of the symbolism,
Ezek. xliii, 3) to characterise the times and circumstances under
which, after the predicted restoration of the kingdom to Israel by
Cyrus (xliv, 28), the glory of the Lord should come " into the
house by the way of the gate whose prospect is towards the east ;
i.e., through the entrance reserved for the high priest only. This
has reference to the times of that change in the priesthood by
which Christ became our High Priest, by a freewill offering of
Himself, as a sacrifice of atonement for the sins of the whole
world, and once for all. — Heb. ix, 26-28 ; x, 12 ; 22 ; with John
xi, 47-54.

In Ezek. xliii, 1-13, we have an express declaration that the
measurements and ordinances therein given respecting the temple
and sacrificial ordinances, &c. &c., in the days of the restored
kingdom, were to be considered and interpreted as of typical
import. This might have been a guide for the Jew to have seen
that Christ spake of the temple of his body (John ii, 18-23 ; Mark
xiv, 57-58) as the temple of God's presence in the heart of his
people, when made truly his by adoption, through sanctification
by the gift of the Holy Ghost, as the eternal spirit of God's new
covenant with Israel. — Jerem. xxxi, 31-35 ; Heb. viii, 8-13.

The material temple of the typically sacrificial worship instituted
by Moses was thus (like the fleshly tabernacle of man's living
spirit, in Rev. xi, 1-14) prophetically accounted as the outer court
of God's typical tabernacle compared with its inner sanctuary. The
form of the inner sanctuary, considered as a perfect cube in the
material temple, symbolised the spiritual elevation of man in heart
and hope towards heaven, or upwards, wheresoever the gospel of

Christ should be received in spirit and in truth (John iv, 21-27) on
earth, or towards the four winds of heaven. — Dan. vii, 2 ; viii, 8,
22; XV, 4; Rev. ix, 13, 14, with Zech. i, 18, 20; vi, 1-9, and Ezek.
xxxvii, 9 ; xl, 41 ; xliii, 15 ; Matt. xxiv. 31 ; Mark xiii, 27.

In my answer to the objection* raised against my book on Ezekiel's
vision of the restored oblation of the Holy Land, with the dedica-
tion of a new and eternal temple to God therein, before the Redeemer
should go forth out of Zion (Isaiah ii, 3 ; Luke xxiv, 47 ; Acts i,
4 ; ii, 5 to end), I have entered largely on the subject of the
cherubic figures referred to in the prophecies of Ezekiel. For
those seen at Jerusalem in the latter days of the first temple had
their acknowledged counterparts in the idolatrous emblems of
Babylonian national glory, as seen by Ezekiel near the river
Chebar. — Cap. viii, 10.

The details of the locomotive machinery seem to require some ad-
ditional remarks. I believe them to have been partially borrowed
from the astronomical science of the ancients. For the idea of
" a wheel within a wheel," seems to represent the orbits of the
planets as epicycles, according to the Ptolemaic astronomy. The
idea which attributes their moving power to the wind, in its mystic
relation to the spirit of God (or ruach), as the Lord and giver of
life and motion to all created things, is that of Enoch's philosophy.

They were also borrowed in part from the inventions devised by
the heathen, when mechanically characterising the attributes of
their gods, in modelled form, and by pictorial or sculptured represen-
tation of those ideas, which philosophers are wont to realise to their
own minds by abstract reasonings, whilst the less educated popula-
tion was instructed therein by symbols. These are described below.

First. When the fouk living creatures stood they let down their
wings. — Ezek. 1, 24, 25.

Second. There was the appearance of a man's hands under their
wings, on their four sides (viz., on the outside view of all
four). — Ezek. i, 8 ; x, 8.

This might be at the point where the movement was communi-
cated from the cranks of the wheels to the wings, through the
medium of a leverage connected with the^^^A leg. This artificial
covering of the mechanical power used, may be referred to propheti-
cally in a double sense. \st. Simply to express the fact in its
relation to a mechanical contrivance for introducing the scroll or

* See Tract — " Thy Kingdom come :" Published by Marsh, York, &c.

roll of the book of Ezekiel's prophetic mission. — Cap. ii, 9 ; x,
2-10. Id. Ironically (Isaiah xliv, 9-21), to mark the hand of man
in the structxire of those heathen idols, which seem to have formed
the subject of the Assp-ian sculptures. For to these it appears
Israel had assimilated the cherubic figures of Mosaic ordinance,
virtually at least, by their idolatrous inclinations, if not actually.
— Ezek. viii, 10.

The wings of the bulls and lions, as represented on the Nineveh
marbles, follow the description of Ezek. i, 11, 22; each having
FOUR wings (if the engravings may be trusted in evidence) like
those seen by Ezekiel. Two of these seem to have been ornamental,
and immoveably " stretched upwards." These probably are the
wings referred to when it is said, " Under the firmament their
wings were straight, the one towards the other ; every one had
two which covered on this side, and evei^ one had two which
covered on that side, their bodies."

Thus, when in motion, all four wings would be stretched up-
wards, as seen on the slabs ; but when at rest, only the two under
and more backward wings would be let down. Thus their heaven-
ward direction was represented as constant, whether in motion or
at REST j for the letting down of their wings when at rest seems
to have been confined to two.

If this supposition respecting the arrangement of the wings be
correct, it may readily be shewn that one object of the fifth leg
(in being so placed as to represent the appearance of four always
on the side exposed to public view) probably might be to eftect
a mechanical connection between the wings and the motive
power of the wheels. But this fifth leg represented also foiu-
legs always in the walking attitude, when the wings were seen
in motion. It is possibly on this accoimt that the wings are
represented only in elevated form (and therefore seemingly as
two, when at their highest elevation under the firmament) in the
Assyi'ian sculptures whereon the fifth leg ajspeai's. For it ajipears
only under circumstances seemingly designed to make its anomalous
existence as a fifth pass unnoticed.

Third. " When the living creatiu'es went, the wheels went by
them ; and when the living creatures wei'e lifted up from
the earth, the wheels were lifted up." — Cap. i, 19.

The lifting up of the living creatures means only, I presume, the
lifting up of theii' wings from that depressed state in which two of
them wei'e seen when the living creature stood. Similarly by the

lifting up of the wheels I understand only that lifting up of some
inner wheels or cranks by which motion was impai-ted to the wings,
possibly by the lifth leg, whensoever the wheels, which moved
along the ground, began to revolve. In any other sense the idea
of locomotion imparted by wheels being lifted up off the ground is
inconceivable, and the words would seem to represent a mechanic
impossibility. If, however, the wheels are to be interpreted of the
planetary orbits, their being lifted up off the ground when the
symbolisms of living power moved forward under influence of the
winds (as here supposed), may imply that the periodic recurrence
of their motion was limited to the time of their appearance above
the horizon.

Fourth. " When they went, they went upon their four sides,'' —
Ezek. i, 17. The explanation of these words will form part
of the general observations which follow in conclusion of
the subject.

In the days of the predicted restoration of the kingdom to Israel
(Ezek. xliii, 3), even as when Ezekiel went to destroy the city (cap.
xliii, 19), the cherubic glory designed to represent the i:)lace of
God's spiritual presence amongst his people was the same as that
seen by him when amongst the caj)tive Israelites, by the river
Chebar (cap. i, iii), 22, at the beginning of the Babylonian
captivity.

But in both visions respecting Jerusalem the cherubic glory was
seen hy the east gate at the north side of the house, or by the brazen
altar for the bu.rnt-offerings of the people.

From the causes of judgment enumerated in cap. viii, this, it
seems, was typically to intimate that the destruction of Jerusalem
was then ordained, because the spirit in which their sacrifices had
been there offered up made them before God little else than the
offerings of a ceremonial and idolatrous worship. Bu.t the mani-
festation of the glory in that place, for judgment on the worship-
pers, would also serve to intimate that the rebuilding of Jeiiisalem
and restoration of the kingdom to Israel should never be esta-
blished with eternal effect, until there should arise a High Priest
with Urim and Thummim, or the oracular gifts of light and per-
fection (Ezra ii, 63 ; Nehem. vii, 65), to teach the people that the
sacrifice required of God was a broken and contrite heart for sin. —
Isaiah vii, 15 ; Psalm li, 17.

But the cherubic glory described by Ezekiel, as seen by the
river Chebar, represents the symbols of the Assyrian sculpture in

all points, except that in Ezekiel's vision each of the living crea-
tures had FOUR heads, corresponding to tlieir compound form on
the Nineveh marbles, a.s in part resembling a man, a lion, a bull,
and an eagle. This, T apprehend, was with the same object as the
vision manifested to Daniel at a later date, and confii-ming the pre-
vious one of Nebuchadnezzar's dream (Dan. ii), to shew that the
great glory of the heathen dominion, then symbolised before them
in association only with its " Babylonian head of gold" (Dan. ii, 38)*
should, under a predicted dissolution of its elements, as " by fer-
vent heat" (2 Peter iii, 10), be represented by four heads t or king-
doms before the time appointed for its final judgment, as about to
proceed in the days of the fourth kingdom from Nebuchadnezzar's
inclusive.

The combination of the liotis and the man^s head (as also referred
to in Ezek. xli, 18-21) would thus represent the Babylonian ele-
ment literally and 'mystically (Dan. vii, 8 ; viii, 23-27 ; xi, 36-45)
as continuing throughout all. The hull would represent Egypt,
and the eagle would symbolise the power of Persia under Cyinis, as
the ravenous bird from the east sent against Chaldee Babylon. —
Is. xlvi, 10, 11, with xliv, 28.

The power of Alexander the Great, in its earliest prophetic re-
ference, was his eastern dominion, dismembei'ing the kingdom of
Persia.

Hence the Grecian leopard of Dan. vii. was symbolised with four
wings of a fowl on his back. The kingdom of Alexander's suc-
cessors continued to exhibit the same elements imder further dis-
solution ; viz., Syi'ia and Egypt as the Icings of the north and
south in Dan. xi with that of Judah, whence the wilful king of the
then latter-day apostacy, setting up his tabernacle in the pleasant

* In Heb. iii, 1, and elsewhere in scripture, we are taught to regard Christ
as the predicted High Priest, through whom an election of Israel was blessed
with Urim and Thummin — for his ministry on earth represented an incarnation
of the Holy Ghost in the fulness of the Godhead bodUy. — Coloss. ii, 9.

+ This was the ancient form of symboHsing the cycle of the solar year divided
into four quarters for the four seasons ; even as the Brahma of the Hindus is
symbolised with four heads. The astronomical symbols are — 1. The sun in
Taurus : 2. In Leo : 3. Hercules returning from the Hesperides : 4. Aquila,
or the Eaglk, ascending from the winter tropic. By this the oldest beginning of
the year was made the symbol of a tj'pical prediction that God was about to mani-
fest a new order of things imder judgment on the old, for a regeneration of the
world which should have eternal effect. — Heb. viii, 13 ; xii, 28 ; 1 Pet. iv, 12-19 ;
2 Pet. iii, 10-18.

land. The fourth was the then rising power of the Chittim in the
west (Is. xxiii, 12), identified successively with the kings of Greece
and Rome.

Such was obviously the character of Ezekiel's prophetic vision.
There was, moreover, an equally obvious analogy of the circum-
stances under which it was actually symbolised before him in the
land of the heathen, and mentally when translated in spirit to
Jerusalem, there also to contemplate its prophetic features.

But at Jerusalem (cap. x, 3) the cherubim stood on the right
side of the house when the man (liabited as a Jewish priest, Ezek.
ix, 2; xliv, 18) went in and stood by the wheels, and took fixe
from between the wheels, from " between and even under the
cherubim,* standing by the brazen altar;" or at the east gate
(xliii, 1,2; xlvi, 2, 3), and at the north side of the house (v, 19,
with xliv, 4).

This situation corresponds with that in which the cherubic
emblems of Assyrian sculpture (or possibly Jewish, for they might
have been partly spoils, and partly copies of spoils, taken from
Samaria by Shishak, Ezek. viii, 10) were found at Khorsabadj
viz., four on the north-eastern fagade of the palace, and four cor-
responding forms at the east gate of the Propylseum.

From these circumstances I infer that some sculptured or painted
memorial of the grandeur of that gate was actually contemplated
by Ezekiel, when himself located near the river Chebar, — Ezek.
iii, 23, 24; iv, 1; v, 1; viii, 3. Then, as by immediate translation
in spirit to the east gate of the inner or priest's court of the temple
at Jerusalem, the sculptures of the heathen in the land of his
captivity were made to constitute the imagery of a prophetic
instruction respecting the ultimate issue of the rebellious national
policy, and the corrupt observance of the typical law of sacrifices
by that faction of the Jews which was then in power at Jerusalem.

• As from God's presence, according to the metaphorical expression, God
dwelleth between the cherubim. Hence the imagery of lightnings round about,
and of eyes in all directions ; as implpng a being not subjected to obstruction of
vision or check of power from any natural causes, — Psalm xcix, 1 ; civ, 3, 4 ;
Exod. XXV, 22 ; also Ezek. xlvi, 2, 3, with xliii, 2, 3, and x, 4. The coals of fire
are to be interpreted figuratively to represent Ezekiel as acting under a fiery
mission of God (Psalm bcxx, 1 ; xcix, 1 ; civ, 4) respecting the predicted day of
the Lord's coming (Ezek. xxx, 3) in final judgment on the city and sanctuary of
the typical dispensation, hke that which was then about to effect its complete
destruction by Nebuchadnezzar. For Ezekiel was commissioned of God to set
before the nation both the causes and the consequences of this visitation.

This application of the symbolism fully accounts for Ezekiel's
omission of reference to the two winged bulls, which always stood
within the gateway of the heathen palace wheresoever the four
were found in pairs on the faQades to the right and left of the
gateway. For the cast gate of the temple at Jerusalem was for
the ingress and egress of the high priest alone {i.e., for the purjjose
of religious worship) ; and the place of the two bulls in the porch
of the court was ornamentally occupied by two large pillars, —
1 Kings vii, 15-23; Ezek. xl, 49.

But it may be said that Ezekiel speaks of living creatures, some-
times at rest and at others in motion, I answer, the sculptured
emblems represent the idea of living creatures, when described as
in motion, for the relative idea of rest is necessarily implied where
motion is pictui*ed or sculptured, seeing that no motion is perpetual,
much less that of animal life. But the side view of these symbolic
creatures was that alone on which the idea of motion was charac-
terised. Hence perhaps the reference to their four sides, as to one
side only of each, in Ezek. i, 17; x, 11. In the front view, as
seen in the portals, their feet were straight (Ezek. i, 7), or in the
attitude of rest, not of motion.

Also, if these symbols of Babylonian grandeur were emblazoned
before the people idolatrously, as emblems under which they were
to worship the then (to them unknown. Acts x\di, 23) tutelary
deity of their national glory, some Babylonian idol-car might have
been thus decoi'ated externally, and paraded before the people.
For thiis the heathen in the east do at this time with their most
honoured national idols at every anniversaiy of some gi-eat public
solemnity.*

The sculptured motion may have reference to this. In regard
to the character of that motion, it is is said, " when they went,
they went on the four sides." This expression has perplexed me
much; but I have at length come definitely to the conclusion that
it means the side vieio was that under which they were represented
when in motion; and the front view of the straight legs marked theii*
position when at rest. Vorfour living creatui-es would have eight
sides ; when therefore it is said they moved on their four sides, it
must mean- they moved under a side view in which only four sides
could be seen by a spectator facing them. The Hebrew is literally

* This idea suggested the attempts I have made to represent the same in

modelled form.

on t\iQ\x four fourths.* This I at fii-st interpreted to mean a four
square aiTangement of the symbolism, on the supposition that
reference was made to the four corners of an idol-car, having the
idolatrous symbols of Babylonian power on its sides, and made
capable of moving only backwards and forwards in the direction of
either end. The moving power, as that of Juggernaut's vinwieldy
car, was that of human beings thi-ough the instrumentality of ropes.
The motion thus given to the wheels was by them imparted
(through the agency of concealed mechanism) to the symbolic
creatures. — Ezek. i, 19, 20; x, 16, 17.

Hence perhaps we may trace the real object of the fifth leg, as
intended only to be visible on the side view, and intended to
characterise four legs in walking attitude when the wings were up
or in motion.

The wings of those seen with straight legs in the portal, or as
at rest, would (from the nattu*al foreshortening thereof in that
aspect) incline backwards, and appear depressed, in a form aptly
answering to the description, " when they stood they let down
their wings."

From Ezek. x, 5, 6, 7, it is clear that the wheels are symbolised
as placed inwards. Hence the aspect of them fi'om without
would only be that of a wheel seen in the lower half, " as from ]
the division" thereof. This appears to be one idea expressed
by the Hebrew words translated in our version " as a wheel
in the middle of a wheel" This translation aptly helps to de-
scribe another feature in the arrangement of the wheels, viz.,
their connection with a crank movement on the axle. For the
eccentric movement thus imparted is that of a wheel in the mid-
dle of a wheel, or a wheel seen *' from the division of a wheel."
But, as before observed, the idolatry of the ancients was twofold
— \st. Of an astronomical character ; ^id. Of the earth earthy.
This latter contemplated the other works of the material creation,
together with the mutability of human affairs, as subjected to the
control of gods many and lords many.

Hence arose the idolatry of a mixed symbolism, which substi-
tuted many vain superstitions for the idea of one superintending
Providence in theii' worship of God as the Father of all the families
of man.

These impersonations of their " Diespater " were variously num-

* See note to p. 15.

bered at different times. When ilieii- lunations and the cycl<i of
their solar year were only divided into two hemispheres (an eastern
and western), all their chronological cycles were split into two hemi-
cycles, to realise the idea of the sun and moon having a reversible
movement from tropic to tropic. The cycle of 1 2 months was thus
divided into twice six, or into 7 and 5, because the tropical luna-
tion was twice counted. Thus, in the astronomy of Enoch, the sun
is said to tarry 60 days in his sixth gate, as that of the two zodiacal
signs which were divided by the summer solstice. Similarly (after
their lunations and the cycle of their solar year was divided into
four parts), the same is said by Ovid and Virgil of the sun in
Scorpio, as continuing there for the space of 2 signs, or 60 degrees,
each degree for a day. For when the moon was changing from
Libra to Scorpio, the place thereof would in effect be that of the
sun's sixth gate in the astronomy of Enoch. For the sun's sixth
gate was that of the moon's change, and his Jirst gate that of the
full moon in the astronomy of Enoch.

Thus their principal gods were six or seven, when they measured
their time bp hemicycles, and seven when dividing their lunations
into 4 times 7| days = 30 days, and their solar year into 4 times
90° =: 360° or days, for as many impersonations of their Diespater.

When the oldest gods of Egypt were but three, their demigods
numbered eight. By this we are to understand that when their
lunations and the cycle of their solar year numbered only three
seasons, the presiding gods thereof were Pan, Hercules, and Bac-
chus. The latter of these reigned as " God-king of the Dead" for
one-third of these cycles. These were thus divided amongst gods
of light, to the extent of two-thirds, and the reign of Aphophis in
one-third, or for 20 and 10 days in each lunation, and for 8 and 4
months respectively in the solar year.

Hence, the " four-fourtlis" of Ezek. i, 17, may perhaps have re-
ference to an astronomical symbolism then in use amongst the
Jews, as derived by them from the Chaldseans or Egyptians, and
representing the cycle of the solar year divided into four parts.
For we similai-ly retain an idolatrous nomenclature for the seven
days of our week, and for some of our months, without retaining
an idolatrous and superstitious observance thereof.

Thus their solar year, after its division into 4 parts was some-
times figuratively reckoned as a great year, or period of 4 solar
years, numbering 1461 days, or 4 times 8655- days. Also, as their
Sothiac year, numbering 4 times 36o^ days of years, or 1461

solar years. Also, as the great zodiacal cycle of the old Egyptian
Chronicle, numbering 36,525 years, as 4 times 25 x 365;^ days of
years, for the 100 years of Brahma's life, compared with the 100
years assigned to the life of Aphophis by the Egyptians, though
reckoned in Eratosthenes as 100 years, less 1 hour.

Thiis each revolution of the cycle might be figuratively sym-
bolised as completing, in every fourth part thereof, a repetition of
their symbolism for heaven as God's throne, when ruling in the
four seasons of the year, and over all the families of man. This
may be one's reference of the imagery under which the symbolic
animals of Ezekiel's prophetic vision were said to have moved on
their ^^four-fourths " whensoever in motion.*

* When the four years' cycle of the Egyptian lustrum was symbolised in their
hieroglyphics by the relation of the perfect square to the circle, the symboUsm was
a measure of 100 cubits or feet compared with the circle of 360°. Hence one-
fourth of a square, or -^lyij cubits, was as 90°, or one-fourth the circle. This was,
equally with the circle of 360°, made to symbolise the cycle of the solar year.
Hence also the Egyptians used the words a fourth to mean one solar year. Such
is the statement of HorapoUo in his hieroglyphics, and this may serve to afford
historical proof that the four-fourths of Ezekiel's typical vision ought to be thus
explained.

This may illustrate the somxe of the typical symbolism in the prophecy of
Daniel respecting the kingdom of Chaldee Babylon under Nebuchadnezzar, and
of Greece under Alexander the Great, as destined after them to be divided to-
wards the four winds of heaven. For it was thus to be made the kingdom of
another people, who should equally regard the lesson of ancient tyjiical prophecy
respecting God's eternal ordinances of day and night, as the Jews were instructed
to do by Moses and the prophets (Gen. i, 14 ; xxxvLii, 9, 10 ; Jerem. xxxi, 35,
38 ; xxxiii, 24, 26), but not as the Egyptians and other heathen nations did,
when making them symbols of an idolatrous Baal-worship.

The interpretation given to Gen. i, 1 4, by the usages of patriarchal Hfe in the
oriental world (as illustrated by Joseph's dream. Gen. xxxvii, 9, 10) affords ample
proof that the darhenincj of the sun, and moon, and stars, as the immediate con-
sequence of God's judgment on the Jerusalem of the apo.stolic age (Matt, xxiv,
29), is meant figuratively to describe an echpse of Jewish and heathen dominion
in the world, though not until after a bloody struggle for the same.

Hence "the sun" of the apocalyptic vision (vi, 12) "became hlach as sack-
cloth of hair, and the vioon became as blood." Thus the subordination of tem-
poral power in the theocratical commonivealth of Mosaic institution was (lilce that
of the family circle in the households of the patriarchs) assimilated to the subor-
dination of power in the greater and lesser lights of heaven, when given of God
to man for signs of a typical instruction respecting God as the light of life to
man, equally as for a division of time into seasons, and days, and years.

This (taken with St Paul's words (Galat. iv, 24, 25) as to an allegorical teach-
ing designed of God in the typical kingdom of Jewish temporal nationality at

The brazen altar (which stood ou the north-east side of the inner
court of the temple at Jerusalem, viz., at the place in which God
had api)ointcd to meet the people, through their priesthood, under
the typical dispensation, Ezek. xlvi, 2, 3) is prophetically intro-
duced into the vision to symbolise the sacrifices of the Mosaic law,
as, from the spirit in which they were then being made, a mere
ceremonial worship by the people, no better in God's sight than
the idolatrous ofierings of the heathen. Hence Isaiah (i, 10, 21)
alleges them against the nation as the chief cause of judgment
being then permitted to proceed against it in extreme form. —
Ezek. viii, ix, x.

In illustrating the prophetic visions of Ezek. ix, 1-5; x, 2, 14-
22; xli, 16-21, by a pictured representation of the north-east angle
of the priests' couii; of the temple at Jerusalem, I have not over-
looked the fact that the wheels seen by the side of the cherubim
(Ezek. i, 16, 21; X, 6, 16) can thus have no place in the pictured
illustration.

But we must remember that the visions of the cherubic glory,
described in cap. x and xli, as seen at Jerusalem, were the same
in character as that first seen by the river Chebar. Also the
cherubic figures seen by the river Chebar might have formed the
external decoration of some idol-car. Hence the wheel- work con-
nected therewith might have been made the subject of a meta-
phorical reference suitable to Ezekiel's prophetic mission, when
describing the Jewish emblems of God's glorious presence amongst
his people (or "between the cherubim") as a moveable gloiy.

Ezekiel, therefore, represents the reality of this glory as then
remaining spii'itually and truthfully present with the faithful of
God's people in the land of the heathen, when Jerusalem was
being made as Shiloh, — Jerem. vii, 15. For then the cheitibic
emblems of that glory, sculptured on the eastern side of the court
of the priests at Jerusalem, were prophetically regarded by him
merely as the symbols of an idolatrous and heathen worship (Ezek.
viii, 10), like those sculptured on the north-east front of the palace
at Khorsabad.

Jerusalem) will assure us that if the early history of the world, as recorded in our
Bibles, should be found to have much of an allegorical teaching mixed up with it,
the validity of the teaching is not impaired by any want of historical exactness.
For we cannot but interpret it erroneously when judging it (as Bishop Colenso
does) by our modern ideas of history, which are wholly inapplicable thereto.

SECOND TRACT.

ON THE TRUE HISTORIC REFERENCE OF
JEWISH PROPHECY.

THE TRUE HISTORIC REFERENCE

JEWISH PROPHECY.

The cherubic emblems of the Divine presence which decorated the
mystic tlirone of Messiah's earthly glory by tlae river chebar and
at JERUSALEM, in Ezekiel's prophetic visions, serve historically to
date the true beginning of the times referred to in his vision of
prophecy respecting the oblation and temple of the kingdom as
restored to Israel in the land of the Canaanite. These have com-
mon relation to the times fore-ordained of God for an enduring ces-
sation of the oblation and sacrifice (Dan. ix, 27, with xii, 7, 11, 12),
associated with an everlasting scattering of the power of the holy
people, to enlarge the field of its mission for the preaching of that
everlasting gospel (Rev. xiv, 6) whereby all the families of man are
made spiritually one in Christ with the twelve tribes of Israel, as
co-heirs of the promises made to Abraham and his seed, though
never realised with individxial comfort to any soul of man until
confirmed of God by the gift of the Holy Ghost, prevailing unto
the "obedience of faith" (Rom. xvi, 26),

Thus the 1260, 1290, and 1335 days of typical prophecy have,
with the 2300 of Dan. viii, 14, common reference to a sabbath of
years as a prophetic week of seven years or twice 1260 typical days.
Of these the latter 1260 typical days refer to the times fore-ordained
over Jerusalem's desolation, as thus limited for the elect's sake.
(Matt, xxiv, 22, and Rev. xi, 2, illustrated by Luke xxi, 24). For
the words '' until the times of the Gentiles be fvilfiiled " must be
interpreted by reference to Galat. iv, 45, " When the fulness of
time was come" (viz., the fulness of the time fore-ordained of God
for consummating, by the gift of the Holy Ghost upon all flesh,
Luke ii, 25-33), that calling in of the Gentiles which commenced

with the Babylonian captivity, as ordained " for good " to Israel and
to the world (Jerem. xxiv, 5, with Gen. xlix, 10), " God sent forth
His Son, made of a woman, made i;nder the law" (or taking on Him
the form of man born into the world in natural siibjection to the
curse of the law, though not subjected thereto through any defile-
ment of personal sin), '' to redeem them that were under the law,
that we might receive the adoption of sons."

The first 12G0 days, allotted to the testimony of God's tv)o wit-
nesses * as closed with the ministry of Christ by the sacrifice of his
death, vii-tually repealing for ever the Mosaic law of sacrifice (Rev.
xi, 3), were terminated by 3^ days of darkness to the followers of
Christ, until the sounding of the seventh tiaimpet proclaimed in
His resurrection the Jirst /ruits of a general resurrection extending
over the Gentile world, as well as over the then dead body, a,s it
were, of Jewish nationality at Jerusalem ; the " carcase" of Matt,
xxiv, 28, compared with Levit. xxvi, 30, and Isaiah Ixvi, 24. But
this opening of the temple of God in the new heavens of Jewish
prophecy (after an interval of 40 years predicted in Ezek. iv, 5),
was to be followed by the outpouring of the seven vials of God's
wrath upon the old Jerusalem (Rev. xv, 8), the Sodom and Egypt
in which our Lord was crucified, Rev. xi, 8), as in consummation
of the more measured judgment of the seven trumpets. Thus the
seven vials of the apocalyptic vision represent the fiery flood of
Daniel's prophecy (Dan. ix, 27, with Dan. xii, 7, 11, 12), as fulfill-
ing its mission of jvidgment before " the times of the Gentiles," (i.e.,
for consummating the calling in of the Gentiles under a new cove-
nant with Israel), were fulfilled by the cessation of the typical law
with the destruction of the typical sanctuary.

St Paul, in Heb. viii, 7-13, and Heb. xii, 2-5-29, represents the
predictions of Jerem. xxxi, 31-40 and xxxiii, 19-26, with Haggai
ii, 6-10, as then in progress of their final accomplishment at Jeru-
salem, and the preaching of Chi-ist's gospel, as being fraught, to
the then temporal kingdom of Je\vish nationality in Palestine,
with a fall of no limited character, like that of the 70 years
numbered over the Babylonian Captivity ; but with an " ntter

* Either God's word and worls having an incarnate personification in Clirist,
or Christ's ministry Naewed propheticalbj in association with that of John the Bap-
tist, his forerunner, and the '^ £lias" which was for to come, if only men were not
jiow, as then, incredulous. — Matt, xvdi, 10-14, with Malachi jv, 5.

a/nd everlasti7ig destruction." But this fall was to be associated
with a more glorious rising again to many in Israel, Luke ii, 34,
when engrafted by the gift of the Holy Ghost into Messiah's spi-
ritual kingdom, which should have no end, and in which there should
be no more '■^ utter destruction," Zech. xiv, 11 : "no more curse,"
Rev. xxii, 3; "no more mystic' ^' sea" of '■'death" Rev. xxi, 1, 4,
like that of Babylonian pride and power, Ezek. xxxi, 3, 4, out of
which (as from the bottomless pit oi 'Rev. ix, 1-12, with Ezek. xxxii,
17-32, sprung up the destroyer of the nations, as of Judah's then
temporal nationality in the land of the Canaanite. — Compare
Jerem. ix, 7, with 1, 17, and Isaiah xiv, 12-20, also 29-32, with
Jerem. viii, 17, in illustration of our Loi'd's words. Matt, iii, 7-13.

I cannot refrain from here remarking that the promised restora-
tion of the kingdom to Israel had a literal fulfilment, historically
verified, in the days of Cyrus ; and they who, ignoring this fact,
demand some new literal fulfilment, are always making their de-
mand in a spirit totally at variance with our Lord's words, when
he said emphatically, " My kingdom is not of this world," though
a kingdom of supreme sinritual power in the world. Thus the
kingdom, as restored to Israel in the days of Cyi-us, did, through
an election of grace therein, become the germ of Messiah's ever-
lasting kingdom, as identified with the cause of Chi'istianity from
the Apostolic age.

Let us not be ever demanding other signs of Christ's " coming
again " than those ordained of God, as signs of spiritual discernment
in the gift of the Holy Ghost for a pui-pose of eternal duration, —
willing in mercy the salvation of the spirits of all flesh.

Christians, to a very great extent, are no less lamentably per-
verse on the scriptural doctrine of Christ's second advent than the
Jews of the A-postolic age were, when, in the days of Christ's earthly
ministry, they resisted both the evidence of his word and his works
in testimony that he was the Messiah of their nation, and that
Saviour of the world whose advent their prophets had led them
then to expect.

They also demanded some " more literal interjiretation," of pro-
phecy respecting the predicted glory of Messiah's kingdom, and
" signs from heaven " more suitable to the expectation derived from
their national traditions than those of spiritual discernment, by
which God had testified before the world to the divine mission of
Christ and his apostles.

It was at tlie beginning of the Babylonian Captivity (or b.c. GU6,
ftncl exactly 70 years before the restoration of the kingdom by Cyrus,
B.C. 536) that Jeremiah said, " Behold the days come, saith the Lord,
that the city shall be built to the Loi'd, from the tower of Hananeel
unto the gate of the corner (Neh. iii, 1 ; Zech. xiv, 10.) And the
measuring line shall yet go forth over against it (Ezek. xlvii, 3-G*)

* Compare " the line of Samaria, and plvimmet of the house of Ahab," — 2 Eangs,
xxi, 13, with Amos vii, 7-17 ; also Is. xxviii, 17 ; Zech. iv, 10, with Ezek. xlvii,
S-6, with my note on the last quoted passage in p. 133 of " Thy kingdom come,"
or the Christian's prayer of penitence and faith.

The boundaries of the city, as referred to in Jerem. xxxi, 38-40, and Zech. xiv,
10, correspond in a great measure with those described by Nehemiah in his history
of the rebuilding, cap. iii, and che dedication of the walls of the restored city,
cap. xii.

Dr Robinson, in vol. i, p. 471 to 474, of his " Biblical Researches in Palestine,"
says, " In regard to the gates of ancient Jerusalem, there exists so much un-
certainty, that it would seem to be a very vain undertaking to investigate the
relative positions of them aU. Of the ten or twelve gates enimierated in the
book of Nehemiah, and other parts of the Old Testament, Reland remarks with
truth, that it is uncertain, first, whether they all were situated in the external
walls, or perhaps lay partly between the different quarters of the city itself, as is
common even now in oriental cities ; secondly, whether some of them were not
gates leadmg to the temple rather than out of the city ; and again, whether two
or more of the names enumerated may not have belonged to the same gate. In-
deed, it is certain that there must have been gates forming a passage between the
upper and lower city, and we know that there were several on the western side
of the area of the temple. There must also probabty have been a gate and way
leading from Akra to the quarter south of the temple, passing perhaps beneath
the bridge. But of all these gates, who can ascertain the names ?

" It must however be borne in mmd that aU the accounts of the Old Testament
relate to the city only as bounded on the north by the second wall of Josephus.
There can, of couree, be no allusion to any of the gates of the subsequent third
wall. Hence, for example, the suggestion that the present gate of St Stephen
may correspond to the ancient Sheep Gate is whoUy imtenable, since until the
time of Agrippa no wall existed in that quarter.

" The chief passages relating to the gates and walls of the ancient city are found
in the book of Nehemiah, and these are occasionally illustrated by other incidental
notices. It is ob\ious in the account of the rebuilding of the walls by Nehemiah,
that the description begins at the Sheep Gate, and proceeds first northwards, and
so towards the left aroimd the city till it again terminates at the same gate.
This gives the probable order in which the ten gates there mentioned stood ;
and the other two named elsewhere can be easily inserted. But where was
the beginnmg, or what the intervals between, or where the positions of the
several gates ? These are questions which can never be answered except in a
general and unsatisfactory manner.

from the hill Gareb, and shall compass about to Goath. And the
whole valley of the dead bodies, and of the ashes, and all the
fields unto the brook Kidron (compare Ezek. xxxvii, with Joel ii,

" Yet in regard to the probable position of a few of ^the gates we may amve at
eome more definite conclusion. Thus the Fountain CTate, without much doubt,
was situated near to Siloam (Neh. ill, 15, xii, 37), and was not improbably the
same as the " gate between two walls " by which King Zedekiah attempted to
escape (2 Kings xxv, 4). There was also, doubtless, upon the northern side of
the city a gate leading towards the territory of Benjamin and Ephraim, and tliia
would natm'aUy take the name of those tribes. It may very probably have been
the Ancient Gate, which we found upon the site of the present Damascus Gate.

" Tlie notices of the VaUey Gate and Dmig Gate are less distmct. In passing
around the city towards the left they are mentioned before reaching the Fountain
Gate or Siloam, and are therefore to be sought probably on the western or
southern part of Zion. Now the north-western corner of Zion lies just at the
bend of the Valley of Gilion or upper part of Hmnom, and would naturally be,
and, so far as we know, always has been, agate — the Gennath of Josephus. Here
probably stood the Valley Gate, over against the Dragon Fountain or Gihon
(Neh. ii, 13). We must look then for the Dung Gate on the southern part of
Zion, and as the nature of the gromid in tliis part does not admit of frequent
gates, there seems good reason for regarding it as identical with the Gate of the
Essenes mentioned by Josephus.

"In this way the course of Nehemiah dining his night excursion becomes plain.
Issuing from the Valley Gate on the west he followed down the Valley of
Hinnom, and aroimd to Siloam, and the King's (Solomon's) Pool or Fountain of
the Virgin. Beyond this the narrow vaUey was full of ruins, so that there was
' no place for the beast that was under him to pass.' He therefore went up
* by the brook ' on foot, and then returned by the same way.

" Further than this I would not ventm-e to advance. The notices respecting
the other gates are too indefinite to enable us to determine anything more than
that some of them probably did not belong to the external city waU. Thus, the
Horse Gate evidently lay between the temple and the royal place (2 Kings xi, 16 ;
2 Chron. xxiii, 15), and the Water Gate was apparently on the western part of
the area of the temple (Neh. viii, 1, 3 ; Comp. iii, 26), "

To the above remarks Dr Robinson subjoins the following notes : —
The ten gates, mentioned in Nehemiah iii, are the following : —

Horse Gate v. 28,

by N.W. corner of the

Temple area v. 29.

Gate Miphkad v. 31,

same as the Golden Gate of the

Middle ages, and on the east

side of the Temple area. — See

by S.W. corner of the Teinple Topography of the walls aa re-

area. paired by Nehemiah.

Sheep Gate

.... vs.

, 1, 32.

Fish Gate

Old Gate

.... V.

VaUey Gate

.... V.

13.

Dung Gate

.... V.

14.

Fountam Gate

.... V.

15.

Water Gate

.... V.

26,

20), unto the corner of the horse gate toward the east, shall be
holy unto the Lord ; it shall not be plucked up, nor thrown down
any more for ever." (Jerem. xxxi, 38-40, with Joel iii, 17.) These

Also in xii, 39, we find the Prison Gate, perhaps the same as Miphkafl, and
the Gate of Ephraim ; ako of Benjamin (Jerem. xxxvii, 13. Then again mention
is made of the Comer Gate (2 Chron. xxv, 23), " from the Gate of Ephraim to
the Comer Gate." Josephus mentions further the gate called Gennath, near the
Tower of Hippicus ; and that of the Essenea on the S. part of the city (B, J. v, 4, 2.)
I agree wath Dr Robinson in his supposition that the names of Ephraim and
Benjamin may have been applied in common to the same gate. He adds : —

"Josephus says the wall ran from Hippicus through the place called bethso
to the gate of the Essenes, and thence on the south to Siloam ; "' B. J, v. iv, 2.
This would fix the probable site of this gate on the S. W. part of Zion. The
name Bethso, which Josephus does not translate, seems to be the Hebrew Beth-
tsodh, "Dung place," and not improbably marks the spot where the filth of the
city was thro\vn down from Zion into the valley below. From this circumstance
the adjacent gate might naturally receive the synonymoiis name Shangar-'S.a.-
ashpoth, "Dung Gate."

Dr Robinson states the whole circumference of the walls of Jerusalem, as now
existing, to be 2i English miles 74 yards, or nearly 2§ geographical miles ; and
Josephus (B. J. V. 4, 2) as 33 furlongs or 4g miles, including Bezetha or the
New City.

If the Valley Gate of Nehemiah's day was only a little south of the existing
Yafa Gate, Dr Robinson's measurements may prove of considerable importance
in elucidating the 4000 cubits, Ezek. xl\Ti, compared with " the measuring line"
of Jerem. xxxi, 39,

" The breadth of the city from Yafa gate to the western entrance of the Haram
esh-Sherif, is (says Robinson) about 2100 feet or 700 yards, as near as we could
determine it by paces." — P. 386. "With this compare his words, p. 383 — " The
breadth of the whole site of Jerusalem, from the brow of the valley of Hinnom,
near the Yafa Gate, to the brink of the valley of Jehoshaphat, is about 1020
yards, or nearly half a geographical mile, of which distance 318 yards (compare
p. 410) is occupied by the area of the great Mosk, el-Haram esh-Sherif."

Also compare his measurements in p. 459 — " The length of this wall between
Hippicus and the temple, as near as we could estimate by paces, must have been
about 630 yards." But 1020 yards, less 630 j^ards, make 390 yards, of which
he reckons 350 yards for the northern boundaiy of the Temple area. Thus, in
p. 419, he gives a someivhat broader measm-ement to the sacred enclosure on its
northern than on its southern boundary, stated at 318 yards. The eastern side
of the sacred enclosure, he measured along the outside of the wall as 1528 feet,
or neai-ly 510 yards.

For though the northern end is inaccessible for actual measurement, he mea-
sured it by a very fair approximation when measuring it by the parallel street to
St Stephen's Gate.

Thus measured, he estimated its extent as 1060 feet, or 350 yards. Compar-
ing his remarks, from p. 429-434, with Joseph. Antiq. xv, 11, 5, we observe

■words refer to an event of spiritual consummation — when " the
city shall be built to the Lord" — Then, in the progress of hi;man
events, all the families of man, blessed by the gospel of Christ,

that Josephus represents the area of the Temple as that of one stacUum, or ahout
600 Greek feet, square ineasui'ement. This, with the Tower of Autonia, and its
enclosure, altogether covered a parallelogram, measuring six stadia round about.

The triple colonnade before the Vatican at Rome seems to have been jjlanned
from Josephus' description of the lower cloisters of the Temple. Of the
latter, " the two external porticos were each 30 feet wide, and the middle one
45 feet. The height of the two external porticos was more than 50 feet, whUe
that of the middle one was double, or more than 100 feet. The length was a
stadium, extending from valley to valley."

The measuring may here be simply from east to west, under a vague reference
to the relative position of the TjTopason to the Valley of Jehoshaphat.

This measurement of Josephus is so considerably within Dr Eobiason's actual
measurement taken on the outside, that he very fairly supposes Josephus to
speak of the area within the cloisters. For twice 105 feet are 70 yards, and 318,
less 70, are 248 yards, and 600 feet being 200 yards, we have only a difFerence of
48 yards.

This difference may represent 24 yards on either side of this Com't of Israel,
for that part of the Court of the Gentiles which was between it and the cloisters.
In this case Josephus' measurement of one stadium square would be true of the
Temple, as spoken of by a Jew, confining his thoughts to Israel's pri\aleged rela-
tion thereto, and therefore measiu-ing only by the external din^iensions of the
Court of Israel.

Robinson quotes from Lightfoot, vol. i, p. 584, the authority of the Talmud,
as giving to the Temple area a sqiiare measurement of 500 cubits. This, how-
ever, seems only to be a Jewish fillin g up of the elliptical expression in Ezek.
xlii, 20 ; obser\dng that the word reeds could not hold true literaUi/, and not
perceiving how it might be connect mysticalli/, considering the figurative and
spiritual teaching of EzehieVs typical measurements, cap. xlvii, 10.

In 2 Kings xiv, 13, we read that the distance " from the Gate of Epliraim to
the Corner Gate" (Heb., the Gate of the Battlement, sing.) " was 400 cubits."
But in Zech. xiv, 10 (where two gates are mentioned), the Heb. for " the
Corner Gate," or the second, is " the Gate of the Battlements," pi. The first
gate of Zech. was most probably the Fish Gate of Zeph. i, 10 ; and the relation
of these two gates to the tico towers of Hananeel and Ha-Meah is conni-med
by the pi. huttlements, being the Hebrew for corner in Zech. xiv, 10.

In Num. ii, 18-25, Benjamin and Manasseh were ranged under the standard
of Ephraim, on the ^cest side of the Tabernacle, and why not here ? It is
possible thus that the Gate of Ephi-aim might have been near the house of
the Governor, on this side of the river, at a distance only of 400 cubits from the
Fish Gate, and the " High Gate of Benjamin," at which Jeremiah was arrested,
.lerem. xxxvii, 13, have been " by the house of the Lord," Jerem. xx, 2, and
been the new gate of the Higher Court, Jer. xx-\i, 10; xxxvii, 10; 2 Chron.
xxiii, 20, or the Horse Gate of 2 Kings xi, 16, under a new name.

shall look back to the Jerusalem iu which the a[)Ostolic mission
commenced, as the Zion from which their Redeemer went forth
into all lands, and caused the kingdom of the promises made to

This Gate of Benjamin corresponds to the situation of the Gate of Ephraim,
Neh. xii, 30, as lyinfj eastward of the Old Gate, viz., the Old Gate of E))hraim,
distant only by 400 cubits from the Gate of the Corner or Battlement, 2 Kings
xiv, 13, wliich seems to have been the Old Gate of Neh. iii, 6 ; xii, 39.

N.B. — The 1000 great cubits of Ezekiel's vi'iion (estimating, a.s above, the
great cubit at 24 inches, for reasons to be hereafter given, in correction of my
former estimate as 18 inches increased by the hand -breadth of 3 inches, making
only 21 in all), measure 6661 yards. This is a pretty near approximation to
the 700 yards of Kobinson, vrhere there is so much uncertainty in determining
exact localities.

One thing, however, seems pretty clear, viz., that whereas the localities referred
to by Nehemiah corresponded to those named in the predictions respecting the
restoration of the Icingdom to Israel, and are not such as can now be satisfactorily
identified ; the literal rebuilding of the city, as predicted before and during the
Babylonian Captivity, is not an event of future expectation, but that of historic
fulfilment m Nehemiah's day.

Yet we ai'e taught in the siire word of prophecy to regard it as having a two-
fold fulfilment — 1st, Tlie literal fulfilment whcih had limitation of reference to
the work of man, and the rebuilding of a material structure which was destined
to be agaiu thrown down, (Dan. ix, 27, and xii, 7, 11, 12,) and then by an
eternal destruction. For the temporal kingdom of the twelve tribes of Israel in
the land of the Canaanite was limited from the beginning to the times of God's
first Covenant with Israel, under the typical dispensation of ceremonial sacrifices
instituted by Moses. These, however, were to cease when the object designed
thereby (viz. to make the glory of God's people Israel the light also of the Gentile
world by a new and everlasting Covenant) should have been realised. 2d, As
fulfilled by the establislmient of Christ's spiritual kingdom — realisiug the pro-
mises made to Abraham's seed, for a blessing to aU the families of man, by the
gift of the Holy Ghost confirming God's new Covenant with the seed of Abra-
ham as that of Christ's everlasting righteousness made peacefully triumphant
over the desolating power of the world.

This was that rebuilding of the city spiritually "to the Lord," which should
not be plucked up, nor thrown down any more for ever.

It is the everlasting glory of Christ ever blessing with the brightness of his
second advent in the power of the Holy Ghost, for the salvation of sinners, the
spiiitual kingdom of his apostolic mission to all the world, through an election of
grace in the house of Israel. Thus the typical times of Daniel's prophecy have
the reference of literal days to the beginning and end of the temporal kingdom
restored to Judah at Jerusalem in the latter days of God's first Covenant with
the house of Israel. These extended from the days of Cyrus to the final
desolation of the typical sanctuai-y by the Romans under Titus, as the predicted
consequence of Christ's crucifixion followed by his resurrection glory.

But Ezekiel iv, 4, 5, gives a wider range to this prophetic instruction of

Abraham's seed to become (by spiritital restoration in Christ, con-
firmed of God by the gift of the Holy Ghost upon the Gentiles as
upon the Jews) a kingdom of spiritual life to all flesh. The memory

typical days, by teaching us (in their relation to tlie spiritual rebuilding of Jeru-
salem with the everlastmg effect predicted over the Neiv Jerusalem, as a mystic
city haraig no boundaries of local Umitation) to watch the progress of events
perpetually confirming the truth of Jewdsh prophecy, in its testimony to Christ,
by counting the days of typical prophecy, as years of a more extensive fulfilment
to the glory of God, from the days of Cyi-us, Ezi-a, and Nehemiah, successively,
to those in which we Uve.

Hence, interpreting the 2300 evening and morning of Dan. vui, 14, as days of
a typical computation capable also of continuous application to the events of
history for a like term of years, these reckoned from B. C. 445, (which dates the
rebuilding of the walls of Jerusalem by Nehemiah) terminated A. D. 1855.

But if reckoned from b. c. 434, (the supposed date of Nehemiah's second
mission, (Neh. xiii, 6, 7,) they wiU not terminate luitil a. d. 1866.

Without agreeing with Dr Gumming that the end of the world is to take place
in 1867, this our generation is continuously witnessing, as in correction of the e\dl
whereby the world is desolated, an expanduig influence of gospel light and truth ;
the reference of John 1, and 1 John ii, 8, compared with Zech. xiv, 6, 7.

That some new conflict of opposing worldly interests and principles may be
preparing a desolation of the world by war, is likely enough. Also that God will
doubtless bring good out of evil, is a subject for thankful consideration. For
without such faith in the power and pro\'idence of God to stay the violence of
the world's destroyers when the power of this judgment is mj^steriously given to
them, (Eev. xi, 5, 6, 7,) Christian ci\dlization would be continuoiLsly retrograding
instead of progressing.

On the contrary, its progression is an indisputable fact, and cause of thankful
ness to God for the blessing, whilst the darkness of opposing prejudices which
are continuously arrayed against it, demonstrates the true som-ce and worldly
origin of all the extensive evils wliich have desolated the world through sin,
causing God's judgment thereon to begin a second time at Jerusalem. This re-
presents the second death of Eev. xx, 6, 14 ; Nahiun 1, 9 ; iii, 19 : Kev. x^•iii,
21 ; in its relation to a perpetuation of rehgious error, deadly as that of Jewish
opposition to a spiritual rebuilding of Jerusalem, as the city of a people truly
and spiritually worshipping the God of Abraham iu " the obedience of faith.''
(Ezi-a ii, 63 ; Neh. vii, 65 ; Zech. xii, 2, to end of xiv ; with Luke ii, 29-35 ;
John iv, 21-27.

On the dedication of the walls of Jerusalem when rebuilt by NehemiaJi, the
starting point of the " two great companies of them that gave thanks" seems to
have been from the Valley Gate (Neh. ii, 13 ; xii, 31) on the west ; one company
turning towards the right, or southward, and the other to the left, or to the north-
east, and both meeting in the Prison Gate, as here spoken of the fortress to the
north-east of the outer enclosure of the Temple, Neh. xii, 38-40.

Tliat was the place of security for the vestments of the High Priest, &c., as
we are told by Josephus.

of the new Jerusalem, asjirst restored by Cyrus, and in part spirit-
ually regenerated in Christ (Matt, xix, 28), ever lives prophetically
the joy of the whole earth. For the Jerusalem of the Apostolic

Order of gates, ti-c. passed by those on Order of gates, <i-c. passed by those on

thelefthand, withNehemiah, "from the right hand: —
beyond the tower of the furnaces,

even unto the broad wall" : — 1. The Dung Gate, v. 31.

1. The Gate of Ephraim, v. 39. 2. By the stairs of the City of David

2. The Old Gate. they ascended from the Fountain

3. The Fish Gate. Gate unto the Water Gate east-

4. The Tower of Hananeel. ward. As their course termi-

5. The Tower of Meah (Ha-Meah). nated here, it seems to have

6. The Sheep Gate. been a gate to the outer enclos-

7. The Prison Gate.* ure of the Temple, v. 37.

The Fish Gate precedes the Old Gate in Neh. iii, 3-6, because the Sheep Gate
was the starting point for the rebuilding, whereas the Valley Gate was that
chosen for the dedication.

The broad wall of Neh. xii, 38, — " from beyond the tower of the furnaces,
even unto the broad wall " — I interpret as the filling up of the Valley of the
Tyropseon by the N.W. end of the Temple area.

If this \aew be correct, I fancy " the tower of the fimiaces " will refer to the
existence in former times of a Canaanitish temple to Baal on the site occupied
by the Tower of Antonia in the days of Josephus. We are told by Josephua
that the cloisters to the outer enclosiu-e of the temple were broader than others,
being in breadth 30 cubits. — Josephus' Wars, Ub. v, c. 5, s. 2. Yet in Antiq.
XV, 11, 5, he measiu-es them as 30 and 45 and 30, or 105 feet, or 524 cubits
in breadth.

As the word Hananeel does not occur in Scripture except as the name of
this tower, and as the word means God was gracious, it may possibly be thus
spoken of as having been at some time the prison-house of some one to whom
God was gracious ; see the case of Hanani, 2 Chi-on. xvi, 10.

On turning to the original text for the orthography of the word 3Ieah, as
occvu-ring in Neh. iii, 1, I observed it had the definite article aflfixed, and that
its expression in Roman letters should rather have been "Ha-Meah." Meah
means one hundred ; this, with the definite article afiixed, is Ha-Meah, or the
hundred. It probably refers to a tower guarded by 100 men.

Similarly as the words Gareb and Goath occur nowhere else than in Jerem.
xxxi, 39 ; and as Gareb means lej^rous, while Goath is loicing (as the lowing
of the ox), the words " upon the hill Gareb, and shall compass about to Goath"
may have been words oi }irophetic irony, meaning fi-om the hill of the leprous to
the place of sacrifice. See 1 Sam. xv, 14, and interpret the passage of a circuit
round the south side of Zion from the Valley Gate to the north-east end of the
temple area.

• '• 6o etood the two companies of them that gave thanks in the house of God, and I and the
half of the rulers with me." Neh. xii, 40.

mission is thus made to represent prophetically the central point
of the New Jerusalem's everlasting glory, and the focus of the
brightness of Christ's " coming again,'^ spiritually, and by the gift
of the Holy Ghost, with an incarnate manifestation of power,
throughout a second advent of eternal duration, and not limited
to any political purpose of a passing and temporal effect, as if to
renew the calling of Abraham's seed in Isaac, as when called to
inlierit (conditionally, and under limitation of an exterminating
judgment thereon, Hosea, xiii, 11, with Levit. xxvi, with Deut.
xxviii) a temporal kingdom of exclusively Jewish privileges in the
land of the Canaanite.

Zion, as the palatial residence of the kings of Judah, may thus be termed the
hill of the leprous, in reference to God's jxidgment on the disobedience of Uzzdah,
2 Chron. xxvi, 21. Compare RoMnson's Palestine, vol. i, p. 359, on the quarter
of the city even now reserved for the dwelling of the leprous, just within the Zion
gate. Also the observations on the same subject in vol. ii, p. 516, of Dr Thomp-
son's The Land and the Book.

Such an interpretation would find its parallelism in the " great moimtain" of
Zech. iv, 7 ; for that, without doubt, refers to the mountain of Judah's pride
being reconstructed, in the days of the restored kingdom, on that corrupt
observance of the law of sacrifice which had caused the desolation of the fii'st
city and sanctuary — Zech. v, 5-11; compare Ps. xl, 8-12; Matt, xxi, 12, 13,
with 1 Sam. xv, 14, 22, 23, and Hosea xiii, 11. The healing of lepers (physi-
cally and morally) was by the Jewish prophets made one chief characteristic
eign of Messiah's kingdom.

The words of Zech. xiv, 10, 11, in then- prophetic reference to the same his-
torical fulfihnent as Jerem. xxxi, 38-40, with Is. xl, 3, had both a typical and
spiritual fulfilment in the days of the restored kingdom. For the valleys were
filled up with inci-edible labour and expense (as Josephus testifies), that the basis
of the t3rpical sanctuary might be enlarged ; and by the promised gift of the
Holy Ghost, Jew and Gentile have now become one in Christ.

To express this characteristic of Jewish prophecy more clearly, I have added
to my attempts at an elevation of the Temple from the text of Ezekiel other
attempts based upon the text of Josephus, whose account of the porch as 120
cubits high agrees with that of 2 Cliron. iii, 4. It seemw to have been built on
the east side of the hill, and to have had its base at a considerably lower level
than that of the Temple itself, even to the level of the Court of the Gates.
There is yet another characteristic difference between the Temple of Ezekiel's
vision and that described by Josephus, with its separate court for the women of
Israel.

Ezekiel, by making no such distinction, seems to have expressed typically that
characteristic of the gospel times, by which Jew and Greek, male and female,
bond and free, were to become spiritually as one before God in the kingdom of
Cha-ist.

If this view of Jewisli prophecy be correct (and, however im-
perfectly expressed, I caunot see how any effective opposition can
be attempted upon scriptural proof), we must read with this quali-
fication the words with which Lord Carlisle concludes the preface
to his elegant poem on the prophetic vision of Dan. viii.

" It has long appeared to me," says he, " that if the 8th chapter
of Daniel does really stand (in the original Hebrew) as it is assumed
to do in our Bibles, without addition, interpolation, or con'uption,
these thi'ee points are established : — 1. The inspiration of the sacred
text. 2. The immediate superintendence of Divine Providence in
the order of events, and the government of the earth. 3. The
high probability, when the chapter is viewed in connection with
the associated prophecies and chi-onologies of the books of Daniel
and the Revelations, that we are even now upon the threshold of
gi'eat events, and oi the close of our present oeconoviy."

The first ttoo conckisions of his Lordship are most unquestion-
ably true. The third, though true in a great degree, must be read
with an important qualification not to become an axiom of false
prophecy, pregnant with extensive mischievous results to all the
great nations of European Chi'istendom. For these have been
already deluded by the Millenarian " school of the prophets "
into a zeal for securing, on worldly principles, an enlarged rever-
sionary interest for theii' several nationalities on the wT:eck of other
nationalities at the end of the world.

It is wdth extreme reluctance that I feel compelled to notice
disparagingly any remarks of so popular a writer on prophecy as
Dr John Gumming. I admii-e the devotion of his zeal, and his
versatility of talent in ilhistration of his thoughts ; but often think
what a pity that the zeal of so good a man should have (though
unintentionally) a mischievous tendency, from the bias of strong
prejudice, and from sometimes using words only calculated by
simple-minded people to be received in a sense the very revei-se
of that in which he must intend them to be used. Comparing his
" Signs of the Times " (a lecture delivered before the Young Men's
Christian Association in Exeter Hall, 13th December 1853) with
his " Great Tribulation," in which he predicted in 1850 the end
of the world, or end of the era, as about to be in 1867, we have
the same event predicted for slightly difiering times (viz., 1864
and 1867) both nigh at hand.

THE SIGNS OF THE TIMES.

THE GREAT TRIBULATION.

" Are we, my dear friends, amongst
the Saints of God ? It is time to lay
aside our Ecclesiastical and Sectarian
quarrels. The rery fjroimd on u-hich tve
*tand will soon he calcined by the last
fire, and the miserable Shibboleths
which distract Christendom disappear
in smoke.

All Society is rending into two great
divisions. By and by there will be no
Jesuists, no Ultramontanes, no Fran-
ciscans, no Tractarians, but out and
out Papists. By and by there will be
DO Chm-chmen, no Dissenters, but out
and out Christians.

AU Society is splitting into two great
antagonistic masses ; every man is tak-
ing his place ; and those whom we call
in courtesy Tractarians — who profess to
hold the via media, neither going with
us, nor the opposite side — wiU find
themselves like men between two ad-
vancing armies, overwhelmed by the
fire of both. I say society is splitting
into two great masses. To ^hich do
we belong ? To Christ, that is, the
Chiu:ch of the hving God ; or to Anti-
christ, that is, the great Apostacy.

Oh, let us not quarrel about lesser
things ! There is love enough on Cal-
vary to lift the earth to heaven ; there
is Ught enough at Pentecost to u-ra-
diate the wide world ; there is wannth
enough on the hearthstone of oiu: Fa-
ther's house to make every heart glow
with ecstasy and thankfulness.

Let us rather quench than kindle the
fires of x>assion. Let us pray that the
temperature of oxvc Christian life may
be raised, that we may neither see nor

" Suppose I had proved to you to de-
monstration, that 1867 were to close
this present era* Some will say, Oh !
then we had better not insure our lives
— we had better not take leases — we
had better do nothing, but fling every-
thing off, and let society go to ruiu. I
say, NO. "WTiat is the Lord's com-
mand ? — " Occupy tin I come." What
is the condition of the people when he
comes ? — " Two shall be grinding in a
mill ; the one shall be taken,"' i.e. one
a Christian, " and the other left."
What does that teach ^ ? That our
duties are determined by God's plain
precepts ; they are not to be modified
by any of His prophecies, however
clear. The prophecy I read for com-
fort — the precept I read for direction.
And, therefore, when people say, we
act inconsistently — as it was said not
very long ago by caricaturists and others
in the papers — that, because I took the
lease of a house, therefore I did not be-
lieve these conclusions. I answer, that
if I thourjht it tcozdcl be for my interest
or advantage, or the advantage of my
family, I would take a house for a hun-
dred years' lease to-morrov:. I have
nothing to do with prophecy in deter-
mining my duties — they are to be de-
termined by God's precepts, and by
common sense ; and if I believed 1867
were to end the present economy of
things, I should have my hand equally
busy in my work. I would bid the sol-
dier appear in the ranlvs, the merchant
in his counting-house, the senator iu
the parliament — every man at his post ;
for the post of duty is always the place

* Compare Lect. xiv, p. 165, and Lect xxvii, p. 317,— "the end of this present Christian dis-
pensation,"— with Rev. xiv, G; and Matt, xslv, 14, with Rom. x, 18, Coloss. i, G-23,— proclaiming
the gospel of the apostoUe age.to be Christ's everlasting gospel.

feel the petty Hcintillations of augry of safety before God, and in tlie sight of
quarrels."* all mankind. But whilst our handa

should be at duty, our hearts should be
more than ever in heaven."

» ♦ » •

" And who can possibly regret the
probable nearness of such a consumma-
tion ? What wiU it be ? The end of
sin — the emancipation of the oppressed
—the extinction of war — the return of
earth's ancient glory — the restoration
of all the blessedness we have lost — a
peace that passeth understanding — no
more quarrels, no more misapprehen-
sions, no more sins, no more sorrows.

Instead of di'eading the advent of so
glorious an epoch, with all our hearts
we should pray, as from the heart I do,
' Come, Lord Jesus ; yea, come quick-

ly.'"

The beautiful conclusion of this* quotation will insure for it a
ready response of approval from every Christian heart.

But we nevei'theless cannot conceal from the conviction of our
understanding that it concludes a strong appeal to the blind and
deadly passions of conflicting zeal in the cause of Christianity, in-
stead of teaching men to seek in common the healing thereof in
Christ, through prayer for that unity of spirit which is the gift of
the Holy Ghost.

Great as are the political evils of the Papal system, by the cor-
rupting influence of its traditions on the spii-it of our Christian
religion, the Romish Church numbers amongst her sons many who
worship God with a simplicity of spiritual and truthful devotion
no less practically honouring to God tlian that of our purer Pro-
testant form of faith.

I question seriously whether we can consistently couple our fear
of God with good will to man, when, in favour of Protestantism,
we preach up a loorkUy crusade against the Papacy, teaching
simple-minded men to believe that with the fall thereof, every form
of sin will cease, every malady of human corruption be healed, and
every tear of human sorrow be dried up after 1867, if only the
destruction of the Papacy can be realised by that time.

Such a spirit of prophecy (if heeded) would be more likely to
cherish in Protestants themselves that serious and deadly distem-

per of the soul, which makes it ofttimes most blind to its own
defects, when most keen-sighted to and intolerant of that which is
wrong in others.

If the temporal kingdom of the Papacy should this year be
made to cease for ever, as the Jewish church of the Apostolic age
was (under God's judgment thereon througli the agency of man)
made to cease from building for itself a temporal kingdom of ex-
clusive privileges, to the prejudice of a truthful and spiritual
worshipping God in Christ by all flesh (John iv, 21-27), the cause
of Christianity would still not exist before men, without let or
hinderance of other corrupting influences. For so long as man's
spirit of life is doomed to exist on earth within a frail and mortal
tabernacle, he is in spirit doomed to sustain a contest with the sin-
ful influences of his carnal will, Rom. vii, 24.

Like man's mortal body, all political combinations of worldly
power, however righteously grafted on the everlasting and truth-
ful basis of Chiistianity, are liable to mutations of form, from the
imperfect character of their own human element — 1 Cor. iii,
12-23.

The everlasting promises of Jewish prophecy, in their relation
to Messiah's kingdom (as the kingdom of God's new covenant with
Israel in the day of his second deliverance from Babylon, as
restored in temporal form by Cyrus, though still remaining to be
confirmed of God before men by the gift of the Holy Ghost —
Jerem. xxxi, 31-40, with Heb. viii, 7-13), pertained not to the
city and sanctuary of man's rebuilding ; for theii* destruction again
forms the whole burden of Jewish prophecy. The desolation pre-
dicted in Dan. ix, 27 ; xii, 7, 11, 12, was the " utter destruction"
of Zech. xiv, 11, compared with Matt, xxiv, 21.

Ezra ii, 63, and Neh. ■\d, Q5, pointed to a time when the woi-k,
commenced by Cyrus in temporal form, as predicted (Isaiah xliv, 28),
• should be to the comfort of the spirits of all flesh, confirmed of God
by the gift of the Holy Ghost, raising the comforted thereof above
the dominion of sin in their hearts, when tempted thereto in the
flesh ; and delivering them from the sori'ows of the heathen when
left to sorrow in the world " withovit hope," under any humanly
irremediable trouble of theu' mortal life.

This gift of the comforter (to those who shall be found waiting
for him in righteousness before God, and good will to man) is per-
petually realising on earth — in the brightness of a pure spirit, and

in the power of divine justice aud mercy everlaatingly reconciled
in Christ — the promiHe that " unto tliem that look for him,
shall he appear the second time without sin unto salvation." —
Heb. ix, 28.

This is the spirit of the interpretation which Scripture fairly,
compared with Scripture, unhesitatingly demands for the words of
Jeremiah xxxi, 38 — " The city shall be built to the Lord " (compare
V. 40 with Psalm cxxvii, 1), " It shall not be plucked up nor
thrown down any more for ever." These words were never in-
tended to apply to any material structure of brick or stone to be
raised by man.

But to return to the dangei'ous inconsistency of Dr Cumming's
words, -when predicting the end of the world for 1864 (or for
1867), he neutralised the ambiguity of his expressions in other
respects by the awfully decided tone of these words in 1853 — " The
very gi-oxmd on which we stand "wdll soon be calcined by the last
fire," &c.

Any simple-minded man woiild here believe that he meant un-
questionably the complete physical destruction of this earth by fire ;
yet no simple-minded man could or would give him credit for the
belief in liis own statement tlms interpreted, on hearing him affirm,
at the same time, that he would, if he thought it for the interest
of himself or family, take a house for a hundred years' lease on the
morrow after asserting his belief in an almost instant dissolution
of the earth, and, of course, of his new worldly investment thereon,
by fire.

The distinction between precepts and prophecies is an uninten-
tional sophism. The prophecies of God are republications of his
precepts in combination with promised mercy on obedience, and the
curse of the threatened judgment on disobedience ; and in thia
form, Christ's " everlasting gospel " is Jemsh prophecy generalised,
and made of universal application, until the object of all God's
prophecies shall have been fulfilled, and therefore prophecy made
to cease by the law of Christ (Galat. vi, 2), as that of charity (1 Cor.
(xiii, 8) which never faileth, being itself the consummation of God's
purposed mercy towards unregenerate man through the agency
of his regenerate brethren. For it is thus only that they them-
selves have been redeemed in Christ from the condemnation of
death in the flesh to life eternal, having spiritual communion with
God on earth as in heaven.

Dr Cumming's hypothetical investment of his money upon

worldly security, could ouly be consistent witli his belief, in tlie
circumstances of tlie case, by making it one of a spiritual instead of
temporal prospect for tlie return of gain. By saying, as the time
is thus short, instead of making certain investments for my own
personal and worldly advantage, I will devote the substance where-
with God has blessed me to uphold his cavise, and for the good of
my fellow beings in these last days of their earthly need, knowing
that my labour will not be in vain, if I am thus found at my post,
in the hour of my visitation.

If by " the close of our present ceconomy'''' Lord Carlisle means
only (in the language of a devout and Christian statesman) that the
events of our own day are multiplying, with siich vinmistakeable
clearness and irresistible power, the historical evidence of God's
temporal providence as the God of Abraham, and Governor in all
the earth, being so truly King of Kings, that it will shortly be-
come impossible for kings to establish an enduring throne (in re-
liance only on an arm of flesh to svipport politically a balance of
power amongst the nations of European Christendom), they are the
words of a righteous and true prophetic spirit. But there is a
" school of the prophets"* which is ever predicting " the end of this
dispensation." In i-egard to this phrase, if they do not mean "the
end of the Christian dispensation" (as I do not think they can), it
is essential that they should give the limitation of an intelligible
significance to theii' words, that they become not to the less edu-
cated part of their Chi-istian brethren as the blind leading the
blind, until both fall into the ditch.

The only plausible signification, to my mind, is, that the phrase
represents the expectations of that " school of the prophets" which,
denying that the kingdom has ever been restored to Israel, as pro-
mised in the JewLsh scriptiu'es, and looking for that event in a
form harmonising with its own traditional prejudices, regards it as
an event associated with the overthrow of our Christian dispensa-
tion, regarded merely as the dispensation of an exclusively Gentile
Christianity. If such be their meaning, it needs only to be stated
clearly to be rejected without hesitation, as an error undermining
the very foundations of Christianity itself The Mosaic theocracy
was in truth a shadowy or typical dispensation of Christianity (1
Cor. X, 4, 11), conditionally established to the Jews in connection

* See under this heading an article reprinted from The Times of Nov. 1859.

with a kingdom of exclusive temporal privileges, but with the
alternative thi"eat of an utter dissolution under the fiery judgment
of God's wrath thereon in the day (or age) when he should make
use of an election of grace therein to establish a new and everlast-
ing covenant with the seed of Abraham by which Jew and Gentile
should be spiritually made one in Christ, that all the families of
man might be pai-takers of the promises made to Abraham's seed,
as called through Isaac in Christ.

This gospel of the kingdom is by the Holy Ghost called an " ever-
lasting gospel " (Rev xiv, 6) ; and St Paul certainly never preached
the gospel of the kingdom as proclaiming a temporary and exclu-
sively Gentile dispensation of Christianity, to be superseded by the
gospel of another kingdom of exclusively Jewish privileges restored.
On the conti'ary, after shewing in the most unequivocal form, and
under many variations of proof, that Jew and Gentile were spi-
ritvially made one in Christ, under the gospel kingdom of God's
new and everlasting covenant with the seed of Abraham, he pro-
vides for the security of that foundation against the recurring in-
roads of an anti- Christian Judaism (1 John iv, 3), by this solemn
adjuration. — " Though we, or an angel from heaven, preach any
other gospel unto you than that which we have preached unto you,
let him be accursed."

In a limited and figurative acceptation, the Christianity of ordi-
nary life, individually and nationally, has often had so little of the
true spii'it of Christ's gospel therein, that it might ironically be
called a Gentile Clnistianity, as corrupted by Gentile traditions ;
even as the Mosaic law of sacrifice had been misundei'stood by the
Jews in a form, making their sacrifices as those of the heathen in
God's sight. In con-ection of this evil, the world is no doubt
doomed to undergo j)erpetual desolations, assimilated in character,
and manifesting, as it wei*e, an earthly eternity of the judgment
which dates the beginning of the end of the world from the events
of the Apostolic age. — Heb. ix, 26-28; 1 Peter iv, 7-19.

There is perhaps another sense in which the errors of Christians
run parallel with those of Jewish exclusiveness in causing God's
new Covenant with all Israel to be regarded as a kind of exclu-
sively Gentile dispensation of Christianity, seeing that there ax"e
many amongst us who profess to believe that the Jews are without
covenanted hope of participation in this salvation until they shall
have assumed the name of Christians. But converts to a name.

and proselytes to righteousnesa, may often be tAvo widely diflferent
tilings ; and it is reasonable tliat we should always place more re-
liance on the spiritual mercy than on the nominal badge of which
it must necessarily be the precui'sor. " For with the heart man
believeth unto righteousness, and with the mouth confession is
made unto salvation."

Many were brought nigh unto God in the spirit of a righteous
faith, by the gift of the Holy Ghost, before the disciples were Jrrst
called Christians at Antioch, Acts xi, 26. Again, if Jew and Gen-
tile cannot, in any qualified sense, be made spiritually one in Christ,
without also being one in name, why, both in history and prophecy,
are the Jews, in all the lands of their foreign settlements, as at
Jerusalem, continuously referred to as one particular family of the
seed of Abraham, distinct from all others in some respects, even
when living amongst them in political harmony, though " the
obedience of faith " in the Avisdom of God, when ordering their
afflictions, as when surrounding them by mercies ?

There was a peaceful harmony of spirit between Daniel and the
righteous of the Gentile world in the days of the Babylonian cap-
tivity, the devout Jews believing by faith that it was ordered " for
their good (Jerem. xxiv, 5), and the righteous of the Gentile world
appreciating (though imperfectly) their own blessedness therein,
Dan. iii, 28-30 ; vi, 25-28. Isaiah also attributed the harmony of
Jew and Gentile by a righteous faith in Messiah's day, to the then
oiitpouring of God's spirit upon all flesh for their common good
when subscribing themselves by different names. Thus, xliv, .3-6,
" I will pour water upon him that is thirsty, and floods vipon the
diy ground : I will povir my spirit upon thy seed, and my blessing
upon thine offspring : and they shall spring up as among the grass,
as willows by the water coui'ses."

" One shall say, I am the Lord's " (viz., of Messiah's people,
and therefore a Christian) ; " and another shall call himself by the
name of Jacob " (as if to mark his identity with the Jews of the
twelve tribes, and with the expectation that the glory of their
typical kingdom will be restored to them as Jews) ; " and another
shall subscribe with his hand unto the Lord, and svirname himself
by the name of Israel," the prevailer, — to signify his preference to
being identified in name with that regeneration of the kingdom of
the twelve tribes which (pertaining equally to Jew and Gentile)
constitutes the spiritual kingdom of Christ's everlasting gospel.

Though we " rejuice in the Lord" under the name of Christians,
when I'ighteoualy conforming to God's new covenant of mercy in
Christ — preferring salvation onli/ " by a way of holiness '" — not
presumed to be natural, but the gift of the Holy Ghost, an the
imparted gi-ace of Christ's spii'it ; the Jews, who manifest their
faith in righteovisness and good will towards man, do in fact inter-
pret the moral ordinances of the Mosaic law in the spirit of Chris-
tianity, and not by the ritualistic quibbles of the anti-christian
Jews, who made the word of God of none effect by theii- tradi-
tions in the Apostolic age.

We know, moreover, that Christ did not condemn the Jews of
that generation for a righteous observance of the Mosaic law (John
V, 45-47) but for covering a corruption of the moral law (Is. xxx, 1),
by an iinrighteous observance of the ceremonial ordinances insti-
tuted by Moses.

Thence arose that stiff-necked resistance of the Holy Ghost which
Christ denounced as tending to demand his crucifixion. This it
was which added the martyrdom of Stephen to that of God's former
prophets. — Luke xii, 10 ; Actsvii, 51, 52, with Matt, xxiii, 34-39;
and Rev. xviii, 24.

In the subjoined verses I have tried to express my thoughts on
this subject briefly, for the pvirpose of a technical memory, if clear
enough : —

1.
Can Jew and Christian live by faith,

In harmony of spirit one ?
Hear what our holy sci-ipture saith —

He's cursed of God who scorns God's Son.*

* " In this the children of God are manifest, and the children of the devil ;
whosoever doeth not righteousness is not of God, neither he that loveth not his
brother."

Pharisaism is ever, even now, raising the qiiestion, ^^^lo is my brother, in re-
lation to this command ? as when the Scribe leai-ned in the Jewish law of Eab-
binical traditions said, in the apostolic age, " Who is my neighbour?" Compare
1 John ii, 22, 23 ; iii, 10-24 ; iv, 2, 3 ; John -idii, 44-47.

Evidence of not being in Christ, howso- Evidence of being in Christ, housocrer
ever named, as to the profession of named, as to the p7rfcssion of man's
viands faith towards God. faith towards God.

" Hereby know j'e the Spirit of God: " But ye are not in the flesh, but in
Every spii'it that conf esseth " (viz., by the Spirit, if so be that the Spirit of

Pause, lest you misjudge the cause
Of fellow-siimers to your * harm ;

that confession of the heart which be- God dwell in you." (Compare John i, 1 2,

lieveth unto righteousness, and there- 13, 14,iii, 3, with Matt.xix, 28). "Now

fore accepts the doctrine that God'a if any man have not the Spirit of Christ,

Spirit has an incarnate manifestation he is none of his." Rom. viii, 9. Com-

amongst men, though never ' in the pare Matt, vii, 21 ; Luke vi, 46.
fulness of the Godhead bodily,' but in " But the fruit of the Spirit is love,

Christ, Coloss. ii, 9, with 1 Cor. xii, joy, peace, long-suffering, gentleness,

3-12), "that Jesus Chi-ist is come in the goodness, faith, meekness, temperance ;

flesh is of God : And every spirit that against such there is no law," (Galat. vi,

confesseth not that Jesus Christ is come 22, 23), viz., no imputation of the curse

in the flesh is not of God : And tliis is entailed upon Israel by the law of Moses

that spirit of Antichrist whereof ye have for sin against the first covenant, and

heard that it should come : and even therefoi-e the " no more curse" of Eev.

now already is in the world." 1 John xxii, 3, so that all Israel may be saved

iv, 2. 3. (Rom. xi, 26), under God's new cove-
nant, as predicted. Jereni. xxxi, 31-34.

If this be subjecting myself to our Church's censvu-e, under No. XVIII of
our 39 ai-ticles (though, " in foro conscientia}," I think that article condemns
only the rationalistic doctrine of human optimism, supposing a natural capability
in man to become his own saviour), I can only say, God help me. I am honestly
in search of truth, and cannot afford to barter honest convictions for a temporal
policy, without scrii^tui-al proof that what I regard as honest convictions are de-
lusive conclusions from imperfect reasonings of my own on Scripture. St Paul
teUs us (Rom. ii, 11-17), " There is no respect of persons with God (compare
Acts X, 34, 35). For as many as have sinned without law shall also perish without
law ; and as many as have sinned in the law shall be judged by the law (for not
the hearers of the law are just before God, but the doers of the law shall be jus-
tified. For when the Gentiles which have not the law, do by nature the things
contained in the law, these, having not the law, are a law unto themselves ;
which shew the work of the law written in then- hearts (compare Jerem. xxxi,
31-34 ; Heb. viii, 7-13), their conscience also bearmg witness, and their thoughts
the meanwhile accusing or else excusing one another). For the day when God
shall judge the secrets of men by Jesus Christ according to my gospel."

* " The seat of the scorn ful" (Ps. 1, 1, with Rom. ii, 1 ; xiv, 4), is more
likely, in God's sight, to be that of the accuser (as Antichrist, " sitting in the
temple of God, and shewing himself that he is God " 2 Thess. ii, 4, with Ezek
xxviii, 2, 3 ; Dan. xi, 36-45), by presuming to hurl the thunders of God's judg-
ment against his fellow man as a blasphemer of Christ for subscribing only to
the name of Jacob or Israel when Uving in the grace and gift of Christ's spirit,
by living under the ialiueuce of the Holy Ghost) than of the accmed as to which
is the infidel 1 Surely God himself vindicates man accused of infidelity for not
-symbolizing with his neighbnm- as to the form of his belief, when the accused

In your indictment may Ix; flaws
Exposing to yourselves * alarm !

3.
Know ye the Son men cannot scorn.

And deem themselves beatified 1
riirlst in his brethren t who adorn

The living faith for which he died ?

4.
Not names, but gifts of grace, make men

In spirit one with Christ, their Lord ;
Jews to Christians may be brethren,

And Clirist be righteously adored.

In peace shall Israel J be saved

Through holiness, which peace entails.

Nailed to the cross, on which, self-sacrificed,

Clirist died, 'gainst § such " no curse " prevails.

manifests the influence of divine grace upon his heart in righteousness of life, and
good will to his fellow -beings, throiigh the fear and love of God as felt by faith.

* " Whosoever shall speak a word against the Son of Man, it shall be for-
given him ; but unto him that blasphemeth against the Holy Ghost (as they do
who deny that righteousness and peace are e^ddences of Christ's spirit or of the
Holy Ghost, manifested in the heart of man unto salvation, unless he be Christian
also in name), it shall not be forgiven (Acts vii, 51-54 ; compare John x, 37, 38.)
Our Lord's words (Luke xxiii, 34), " Father, forgive them, for they know not
what they do," represent briefly, and with di\'ine power, the spirit of Christ in
its essential antagonism to that of autichiist, whose power is doomed ever to fall
prostrate, as the image of Dagon, before the incarnate spirit of Christ's second
advent, in the power of the Holy Ghost, to sanctify the hearts of a people made
w illin g to obey him in the day of his power, as that of his eternal resurrection -glory.

+ Tlie parable of the then coming and ever continuing judgment with which
Matt. XXV concludes, extends the blessing of believers to men who did the will
of God from motives of a righteous fear and love, learned mider a form of faith
truly Chiistian (as that of Abraham's in spirit, John A-iii, 56), though not Chris-
tian in name. Compare Matt, xii, 48-50.

J The " ALL Israel" of Rom. xi, 26, means the righteous of the *' elect for
their Father's sake," though " enemies" to the Christian concerning the Gospel,
V. 28 ; and evangelized Jews. Compare Is. 1, 16-20 ; xxxiv, 8 ; Ivii, 15, with
Matt, xi, 28 ; John xiv, 6.

§ Compare Galat. v, 22, 23, with Coloss. ii, 14, and the " no more curse" of

With judgment limited, that some might live,
The law's dread curse upon the kingdom * fell ;

Rev. xxii, 3 ; also the " no more utter destruction ; but Jerusalem shall be
safely inhabited" (viz., the New Jei-usalem), Zech. xiv, 11, witli the words of
Jerem. xxxi, 40.

" It shall not" (viz., '• when buUt unto the Lord," v. 38, with Ps. cxxvii, 1,
by the i^ift of the Holy Ghost upon Jew and Gentile in Christ, Jerem. xxxi,
31-37, with Heb. viii, 8-12; and Luke ii, 29-35), " be plucked up nor tlirown
down any more for ever." It foUows that the Apostolic and earthly type of
the New Jerusalem ever cometh down from above, and shall for ever outUve
the Jerusalem of man's rebuilding, which was, with her chilch'en, in bondage
to the spirit of the power of the world in the latter days of God's first covenant
with Israel. For the spiritually redeemed of Christ from amongst the GentUea
(as by a way of hoUness through faith in God), both before and since the date
of his incarnation (John vui, 56 ; Heb. xi, 39, 40), with the evangelized Jews of
the apostohc age (Matt, xix, 28), and the " All Israel" of succeeding genera-
tions (Rom. xi, 26), do, for Christ's sake, outUve the dissolution of their spirit's
mortal body in natural death.

Thus all the righteous, from the beginning of the world, are scripturaUy re-
garded as having Uved righteously through " the obedience of faith" (Rom. xvi,
26), or in that spmt of Christ which is the gift of the Holy Ghost, and the eter-
nal glory of Christ's second advent, for the confii-mation of God's new covenant
with Israel, and with aU flesh, unto an eternal communion of God's saints on
earth and in heaven. — See 1 Thess. iv, 15-18, illustrating Zech. xiv, 5 ; Is. xxv,
7, xxvi, 19.

Such is, beyond aU reasonable doubt, the true scriptm-al doctrine respecting
" the restoration of the kingdom to Israel." Compare Luke xvii, 20, 21, with
Matt, xvi, 28 ; John xxi, 21-24 ; Rev. ix, 15-19 ; xv, 8, to end of cap. xviii.

* Compare Matt, xxiv, 22, with Dan. xii, 7, 11, 12 ; Zech. xii, 10 ; xiii to
end of xiv. In Rom. xi, 25, 26, the words " Until the fulness of the Gentiles
be come in ; and so all Israel shall be saved," &c., are to be explained of the
times referred to in Galat. iv, 4. " When the fuLuess of time was come, God
sent forth his Son, made of a woman, made imder the law," &c. The " times
of the Gentiles," as referred to in Luke xxi, 24, complete the true historic re-
ference of the prediction, as fulfilled in the desolation of the typical sanctuary by
the fiery judgment predicted in Dan. ix, 27, before the caUing m of the Gentiles
could be f idly accompUshed, by reason of Jewish iirejuchces and \iolent opposition.

Thus, the " end" of 1 Cor. xv, 24, as that of the judgment (Dan. xii, 7, 11, 12 ;
Matt, xxiv, 22), limited over the typical sanctuary, dated the time appointed for
making general, or extending unto the Gentiles also (Ezek. xxxvii), that resm--
rection from death unto life which commences spiritually in the flesh ; that the
salvation of God may be experienced on earth, or in the body (1 Thess. v, 23,
with Heb. iv, 12 ; and 1 Cor. xv, 35-38), as predicted over those of the better re-
.■^m-rection, Heb. xi, 35. For there is no salvation in man's mortal body, when

God to the living * wills to give

Faith's hope ; the limit who can tell 1

The rehuildiiig of the Walls of Jerv^alem hy NeJcemiah in its rela-
tion to the Prophecies respecting the Restoration of tlie Kinydum
to Israel.

The progi-ess of the rebuilding, as described iu Nehem. iii, does
not represent the labours of all Israel applied continuously in the
same dii'ection round the city, until again arriving at the point
from, which they started. Yet, on comparing v. 1 and v. 31, this
might seem to be the case.

The whole work was divided into three great portions. The
frst company, with the High Priest at theii* head, began at the
Sheep Gate, at the southern side of the Citadel, and thence pro-
ceeded, by the towers of Meah and Hananeel, and by the Fish
Gate, to the Gate of Ephraim or Benjamin. About here they
came upon the broad wall, and continued their operations to the
Tower of the Furnaces. This, in Nehem. xii, 38, 39, was, on the
dedication of the walls, inversely made the starting point of the
company which, with Nehemiah after them, took the northern cir-
cuit of Mount Zion, and terminating their course at the Sheep
Gate, on the western side, stood still in the Prison Gate. Thus it
seems that the Prison Gate and the Sheep Gate were gates pertain-
ing to the same enclosure, as will perhaps be made clearer by and
bye.

The second company of builders began at the Valley Gate
(Nehem. iii, 13), and, like the fii'st company, at the dedication
proceeded sonthtvard to the Dung Gate (cap. xii, 31, 37). But at
the Fountain Gate, which was over against them, they went up by

not experienced by the evidence of a Di\'ine Comforter therein on earth. Again,
the termination of the judgment ordained over the typical sanctuary represents
the consummation of the outpouring of the seven \-iak after the opening of the
(new) Temple of God in (the new) Heavens (of tj^pical and Jemsh prophecy), by
the Resurrection and Ascension of Christ. For, though the new heavens were
thus opened, as predicted, no man, Jew or Gentile, could enter peacefxilly therein
untU the tj-pical sanctuary and stronghold of Jewish opposition was destroyed.

* Compare Zech. xiii, 9, with Is. xxxviii, 19 ; Ezek. x^-iii, 31, 32, and
Lament, iii, 39.

the stairs of the city of David, at the going up of the wall above the
house of David, even unto the Water Gate (Gate of the Waters) east-
ward, i.e., eastward of Mount Zion. This gate was therefore on
the high ground above the pool of Siloam, and probably protected
the bridge by which Mount Zion and Mount Moriah were united,
near the south-west corner of the temple area.

The third company was that of those who, with the Nethenims,
encircled Ophel, by carrying the great western boundary of Zion
onwards from the Fountain Gate, so as to enclose the pool of Siloam
within the walls thus extended round the hill called Ophel to the
south-east corner of the temple area (Nehem. iii, 26, 27).

Fourthly, The priests, with the goldsmiths and merchants, com-
pleted the oviter enclosure of the temple area ''■from above the Horse
Gate" (v. 28). This was therefore within the enclosure called the
Court of the Prison (viz., of the fort on Mount Zion.) Their work
consequently extended along the northern and eastern boundaries
of the temple area. The gate Miphkad would be the great eastern
gate, or the Golden Gate of the middle ages.

Thus, on the western area of the temple enclosure in Nehe-
miah's day there seem only to have been two gates. Josephus
speaks of four after Bezetha was enclosed. The Water Gate, by the
bridge at the south-west corner leading from Mount Moriah to
Mount Zion, and the Horse Gate (so called as accessible to hoi'se-
men from the plains (2 Kings xi, 16), at the north-west coi'ner,
leading from Mount Moriah to that part of Acra which came within
the fortified enclosure of the city and temple. David's wall, before
the building of the temple, must have passed round the eastern
brow of Zion above the Tyropseon, from the Joppa Gate to the
south at Siloam.

The " Le-Hazar* ha-mittarah " of Nehem. iii, 25, will mean
"facing the court of the fort," and denotes the relation of the fort
on Mount Zion (as both the prison of the king's house and the
guard-house of the royal palace) to the palace, whether spoken of
David's palace or of Solomon's, or of " the house of the governor
on this side the river," viz., of the viceroy for the kings of Baby-
lon and Persia (Nehem. ii, 8.)

* The Hebrew word for com-t is the same as that n\ the compound words
" Hazar-Hatticon," Ezek. xlvii, 16 ; Baal-Hazon, 2 Sam. xiii, 23 ; and En-Hazor,
Josh, xix, 37.

This last palace was situated by " the high gate of Benjainiji,
which was by the house of the Lord" (Jerem. xx, 2), and it wjis
also near " the broad wall " (Nehem. iii, 7, 8.)

Hence I infer that the whole circuit of the wall originally built
by David round Mount Zion (2 Sam. v, 7, 9), with the Millo of
Solomon's filling up in the valley of Tyropaeon (or cheesemakers)
to connect the fortifications of the city with the north-west comer
of the temple area, represents the court of the foi't or the prison in
Nehem. iii, 25, Also that this, when enlarged by the outer court
of the house of the Lord, and by the addition of Ophel (a hill) to
bring Solomon's palace within the fortified enclosure, con,stituted
the old Jerusalem of Jewish prophecy, whose " battlements" were
to be taken away a second time, and then by an everlasting de-
struction " as not the Lord's" (Jerem. v, 10, with xxxiii, 4, 5, and
Isaiah xiv.) For these fortifications became the stronghold of a
worldly policy, denounced by God's prophets as teaching Israel to
rely on an arm of flesh rather than on a foundation of truth and
righteousness through faith in God, that, thus sought, he would
realise to the nation his promise of abiding peace.

Bearing these scriptui-al facts in mind, let us now proceed to
trace the site of the Sheep Gate as that from which the i-ebuilding
of Nehem. iii, 1, commenced. For this we have certain scriptural
data by which it can be determined with considerable accuracy,
when once the ti'ue site of the Fish Gate is found. But of the
identity of the Fish Gate with the Yaffa Gate I now entertain no
doubt, though sorry to find myself here jjarting company for a while
from my trustworthy companion Dr Robmson, though only to meet
him again by the lower pool of Gilion, at the Valley Gate, from
which Nehemiah commenced his fii'st visit to the ruined walls
(Nehem. ii, 13-lo.)

The Fish Gate of Zeph. i, 10 (as there spoken of in relation
to a second gate), was probably the fij'st gate or corner gate of
Zech. xiv, 10.

If so, " from the gate of E[)hriam to the corner gate, 400
cubits" (2 Kings xiv, 13), will [>robably indicate the same locality
as " from Benjamin's Gate unto the place of the fii'st gate, unto the
coi-ner gate," Zech. xiv, 10. The relation of the Fish Gate to the
lower pool of Gilion, and to the western wall of Zion from that
}ioint southwards, as stated in 2 Chron. xxxiii, 14, establishes the
identity of the Fish Gate with the Yaffa Gate, beyond a doubt to my

miiul. But between the Fish Gate and the Sheep Gate came the
two towers of Hananeel and Ha-Meah. These proLably'were towers
of the citadel afterwards called Hippicus ; Hananeel being the
northern, and Ha-Meah the southern tower, nearest to which was
the Sheep Gate.

The northern and eastern walls of the city are twice described
by Nehemiah, under an inverted order of reference to the places
passed in that circuit, tlius : —

TJie order in Nehem. iii, 1-12. The wder in Nehem. xii, 38, 39.

1. The Sheep Gate. 1. The Tower of the Fiu-naces.

2. The Tower of the Hundred, or of 2. The Broad ^^'aU.

^«-Meah.

3. The Tower of Hananeel, as thus 3. Tlie Gate of Ephi-ahu.

named for a memorial of God's
graciousness.

4. The Fish Gate. This was the fii-st or 4. The Old Gate.

corner gate facing the road to Joppa.

5. The Old Gate. This was probably 5. The Fish * Gate.

* In Zeph. i, 10, the Fish Gate is referred to as about to be involved in a calamity which shall
extend to some second gate, after which there should come " a crashing of the hills." Judah's
overthrow was to he hy a tohirlwind from the north, Ezek. 1 and 4 ; Jerem. vi, 1 ; xxlii, 19, 20 ;
XXX, 23, 24. Also the road from the present Damascus Gate has two terminations at a short
distance from the Fish Gate, measuring, as it were in that direction, 400 cubits. We may there-
fore conclude that near here was the site of the gate of Ephraira, 2 Kings xiv, 12.

The " crashing of the hills," Zeph. i, 10, will elucidate Zech. xiv, 10, " all the land shall be
turnedjas^a plain from Geba to Rimmon," as/;-OHj hill to hill, or from llount Zion to tlie Mount
of Offence, made the high place of Canaanitish idolatry renewed by Solomon. — Zech. xiv, 21 ;
and John iv, 21, 27. Geba comes from the Hebrew Gav, a ftacA ; and like the Latin dorsum was
applied to the ridge of hills, as to the highest border of the Brazen Altar, otherwise also called
the," //o/--er' or Mount of God.— See the marginal reading of Ezek. xliii, 1-5. But Rimmon
is the Hebrew for a pomegranate, which was an idolatrous symbol with the worshippers of Baal
on high places' — Compare the house of Rimmon, 2 Kings v, 18.

In Exod. xxviii, 33, the pomegranate seems also to have been appointed for a decoration of
the High Priest's ephod, as if to memorialise thereby the fruitfulness of the promised land.

From these Scriptural facts a clue seems opening out for an inteUigible interpretation of tho
water flowing southward from under the Altar on the eastern side of the Temple area, in Eze-
kiel's prophetic vision, chap, xlvil, 1-6.

For in Num. xxxv, 4, the suburbs of the cities given to the Levites should extend outward
from the wall of the city a thousand cubits round about ; and the city was to stand in the midst
of a square area measuring 2000 cubits on every side. With this let us next compare the speci-
fication of an interval of 1000 cubits from the Valley Gate to the Dung Gate, Nehem. iii, 13, and
the 1000 cubits of Ezek. xlvii, 3-6.

Let us next compare the measuring reed of Ezek. xl, 3; xlvii, 3, with the plummet of the
house of Ahab, 2 Kings xxi, 13 ; also Zech. ii, 1, 2; iv, 10, with Is. xxviii, 17; Jcreni. xxxi, 39.

Let us also bear in mind that the water from Solomon's pools (for " Engedi," Ezek. xlvii, 10,
was near Etam or Urtas beyond Bethlehem, compare Dr Thompson's '' The Land and the Book,"
vol. ii, p. 421, and Robinson, vol. 1, p. .513) ceased from their northward flow, and took first a
south-western direction, on entering the city by the lower pool of Gihon at the valley, and then<'e

6. The Tower of Haiianeel.

7. The Tower of Ha-Meah or the Hun-
dred.

the hiyh gate of Benjamin, (Jerein.
XX, 2) ; and the hirjk gate of 2
Chron. xxiii, 20, built by Uzziah,
(2 Chron. xxvii, 3).

6. The Gate of Ephraim, (2 Kings xiv,

12), was probably the new gate of
Jerem. xxxvi, lO. These gates
were clearly situated near " the
Throne of the Governor on this side
the river," (Nehem. iii, 7.) For in
Nehem. xii, 39, " the Gate of
Ephraim" is substituted for "the
Throne of the Governor," to iden-
tify the locality.

7. The Broad Wall, viz. the Millo of

Solomon s filling up, in the vaUey
of the Tyropseon, to enclose the
whole Temple area within the for-
tifications of the City.

8. The Tower of the Furnaces — Com- 8. The Sheep Gate — -in a position to

pare Neh. iii, 2 ; xii, 38. face the Prison Gate, being situ-

ated nearly at right angles thereto,
an outer gate of the same fort
enclosure.

If the formerlocalities are fairly defined on scriptural evidence, then the Towers
of Hananeel and Ha-Meah, being near the YafFa Gate, this Tower of the Furnaces
must have stood on the north side of the Temple area, where the Tower of Antonia
stood iu the days of Josephus. For that part probably was not brought within the
sacred enclosure of the Temple until the liill Bezetha was encompassed by the walls
of Agrippa, A.D. 42 ; or at any rate not until the building of the second boimdary
wall on the north side. Then two new gates of access from the Kew City seem
to have been added on the western side.

The first and old northern wall, as that of Nehemiah's reference de\iated from
its south-eastern bend above the Tyropjeon in the days of Da%-id, to a straighter
course from the Bethlehem or Joppa Gate to the Horse Gate at the North -AVest
corner of the Temple area. Between these extreme points the broad wall passed
along the western side of the Temple area to somewhere near the Water Gate at
the south-west corner. Possibly also it fonned the foundation of the Tower of
Antonia, on the north side.

In Nehem. iii. 25, 26, we are told of tivo towers " l}'ing out," une by the place

turning along the north-eastern brow of Mount Zion, entered the Temple area on the north side,
and flowed out from under the south side of the Altar. — Compare Ezek. xM, 9.

There is no record of any place called " Kglaim." I believe the name therefore to have
been typical like that of " Engedi," which means the Fountain of tlie Kid, and Dr Thompson
tells us the rocks in the neighbourhood are called " the rocks of the wild goats," vol. ii, p. 420.
In Hebrew Eglali means a young bullock, and the Dual number Eglaim tuo young bollocks.

May not the reference be therefore to the two calves of the idolatrous worship instituted by
Jeroboam?—! Kings xii, 26-33.

over against the Water Gate towards the east, and there Ijdng out from the
King's high house that was by the court of the prison ; viz. that on Ophel, near
the site of Solomon's palace.

The other, which the Tekoites repaked — (Compare the trumpet of Tekoa,
Jerem. vi, 1 ; Amos i, 1 ; with the Beth-lmccerem, or "house of the vineyards,"
in its relation to Solomon's gardens. Is. v, 1, 2, with Rev. xiv, 20), iscaUed "the
great tower that lieth out " as away from Ophel ; for they repau-ed even unto " the
wall of Ophel " as from the northern to the southern Tower. This site for the"
Tower of the Fiu-naces may perhaps be confu-med from 2 Chron. xxxiii, 3-8.
For if Manasseh raised altars for idolatrous sacrifices in two Courts of the Lord's
house, he would not scruple to worship Baal from a tower raised higher on the
north side of the sacred enclosure, and lying out therefrom.

For these reasons I cannot identify its site with any supposed furnaces by the
Dimg Gate, for there biu-ning the offal of the sacrifices and the fUth of the city.
See Calmet under the word Gehema, and p. 133 of my tract, "Thy kingdom
come."

The general correctness of these deductions from Scripture is
confirmed by Dr Robinson's antiquarian researches on the spot.
For he has proved satisfactorily that what is marked for the pool
of Bethesda by the Sheep Gate in the modern topographies of
Jerusalem bears evident signs of having been only a fosse protect-
ing against enemies the north end of the tower of Antonia. The
arches he speaks of answer to the description given by Josephxia
of the manner in which an enlarged area was artificially con-
structed for the foundations of the lower cloisters of the Temple on
Mount Moriah.

The pool of Beth-Hesda (as written in the Hebrew version of
John V, 2, and meaning " the house of kindness"), was by the
Sheep Gate of the Apostolic age, not that of monkish traditions,
dating only from the fourteenth and fifteenth centuries. — Robinson,
vol. 1, p. 476. The word gate seems to indicate the relation of
the Sheep Market to the city, as noticed in the margin of our
Bibles. Upon the clearest Scriptural evidence we see here that
the Sheep Gate on the south of the tower of the hundred (Ha-
Meah), could not have been far from the valley gate of the wall
wherewith Manasseh encircled the lower fountain of Gihon, 2
Chron. xxxiii, 14, for that was without doubt the " dragon well,"
or " the well of the dragon," Nehem. ii, 13, compare 2 Chron.
xxxii, 30. Gesenius tells us that the word Gihon (though used as
a proper name in Hebrew), means only " a stream, rivei', so called
as breaking forth from fountains, compare Job. xl, 23. Its cor-
responding term (he adds), is used by the Arabs before the names

of several larger Asiatic streams, as the Ganges, the Araxes, <fec,"
possibly much in the same sense as we say the river Thames, &c.,
for the Hebrew root of Gihon is " Geah," to break forth, with re-
fei'ence to the gushing up of a fountain, the birth of a child, or
the springing up of men from an ambush. The idea, therefore,
has (in this form at least) no connection with that of the word
" dragon" given to it when spoken of as the well or " fountain
of the dragon" (ain-tanin), Nehem. ii, 13, possibly as a fountain
of very great length.

But both Lee and Gesenius give another word, having the like
radical letters, but diffex'ing in its vowels, as from a different root
of Chaldee and Syriac origin, viz., the word used for the belly of
the serpent in Gen. iii, 14, and of any reptile in Lev. xi, 42. This
word, Lee adds, occurs nowhere else in Scripture. It is spelt
" Gallon." Whether, through any mispronunciation of the word
" Gihon," the pool ever popu.larly received the name of Gabon
first, and thence of " ain tanin" (i.e., dragon fountain), or from
what other cause, it is now imjiossible to say.

But the " dragon well" of Nehem. ii, 13, opposite the valley
gate, could not be the Siloah of Nehem. iii, 15, for that was by
the King's garden, and considerably to the east of the Dung Gate,
V. 13.

Hence, though the lower Gihon might be the Siloah of John ix,
and was the place to which Da\'id sent Solomon to be proclaimed
king, 1 Kings i, 32-38, the Siloah near "■ en Rogel" is the refer-
ence of Nehem. iii, 15, and the place where Adonijah assembled
and feasted his friends when aspiring to supplant Solomon as the
promised successor of David in the kingdom.

This applicability of the term Siloah or sent, John v, 0, to the
fountain called Gihon (as different words having a like signification,
in the judgment of Dr S. Lee), affords scope for representing the
pool of Siloam, John ix, 7, as the same with the Bethesda of John
V, 2, unless determinable otherwise from other considerations.

There is another pretty imagery connected with the Jewish
names for their cisterns as for their fountains of water. The word
for " pool" is of kindred origin with the word blessing, represent-
ing the running stream as sent upon a fertilizing mission. So the
word iised for foimtain means also tlie eye ; and these words have
a kindred signification figuratively in the tyjiical language of
Jewish 2"»i'ophecy. Compare Matt, vi, 22, 23; Rev. viii, 10-11,
Avith Isaiah viii, 6.

The five porches, John v, 2, near the pool of Bethesda (Beth-
Hescla, the house of kindness), might perhaps have reference to the
arches of the aqnednct* by which the waters of Solomon's pools were
conveyed from Etam, in the neighboiirhood of " En-gedi" (the
foiintain of the kid), to the Temple. For those arches were a little
above the lower pool at the point where the waters of Solomon's
pools turned from their western circiiit towards the north to take
a south-eastern course along the brow of Mount Zion to the Temple.

The destined terminus of the water from Solomon's pools was
the Sanctviary, and its lavers. The largest of these was the
" molten sea" of 2 Chron. iv, 2, appropriated for a typical purifi-
cation of the priests personally. May not the meaning then be,
when Grod shall be worshipped spiritually and truthfully at Jeru-
salem, John iv, 21-27; the Lord's house of the New Jerusalem
shall be " built unto the Lord," 31-38, by gifts of the Holy Ghost
sanctifying the hearts of his people (v. 33, 34, with Heb. viii, 11).
by an everlasting purification unto eternal life. But in those days
there should be " no more sea," Rev. xxi, 1, viz., no more " molten
sea ;" its dead waters, of a mere typical and ceremonial purification,
having been sanctified, and their typical meaning spiritually realised
in Christ, though not with the fulness of the effect predicted to
Jew and Gentile equally until after the cessation of the oblation
and sacrifice with the desolation of the typical sanctuary.

This is in harmony with my previous interpretation of the
words " no more sea," by reference to the mystic waters of many
people and nations, whereby the Assyrian was made great, Ezek,
xxxi, 4, even as the mystic Assyrian of the Jewish Antichrist at
Jerusalem in the Apostolic age. For Eev. xviii, 24 is to be illus-
trated by Matt, xxiii, 3-5, compared with Isaiah xiv, 29-32, and
the " generation of vipers," Matt, iii, 7.

It may here, however, be urged in objection that the Dead Sea
of Ezekiel's vision, and the waters of life abounding with fish, were
the waters of the Jordan from the Sea of Galilee or Lake Tiberias.
True, but this only traces the imagery of the prophetic instruction
from a twofold source ; and probably the instruction itself is one
of a twofold spiritual significance.

For Ezek xlvii, 11, speaks of " miry places," and places given
to salt, which could not be healed. Jeremiah said the same. Hi, 9,
and our Lord confii-med his vv^ords. Matt, xxiii, 34-39, and John
V, 40.

* See Plan of Ancient .Terus.aleni.

Tliu waters wherewith the " molten sea" in the Temple was
supplied, coming from the neighbourhood of Engedi and the Dead
Sea, for the purpose of a mere typical and ceremonial purification
of the Jewish priesthood, are thus assimilated to the waters of the
Jordan continuously flowing into the Dead Sea without any altera-
tion in the character thereof. Thus, the molten sea in the Temple
stood in the same prophetic relation to the pui-e stream from
Solomon's pools as the waters of the Sea of Sodom to those of the
Jordan.

But spiritual healing was provided in Christ for the Dead Sea
of a mere cei'emonial piirification for sin, Isaiah 1, 10-20; Zech.
xiv, 21 ; Matt, xi, 28-30, wliilst the Sea of Sodom is an everlasting
type of the earth as condemned for the sins of man originally,
Gen. iii, 17, and as ever liable to recurring desolations from the
same cause, 1 Coi'. xi, 3 ; Rev. xi, 5, 6.

One thing is certain from the actiial measurements of both
Maundrell and Robinson, viz., that the 500 reeds, or 2000 yards
of Ezek. xlii, 20, must have been intended to represent a measure-
ment only of typical significance. For no one side of the Temple
area could, from the nature of the ground, on historic testimony,
extend literally to a length of 2000 yards.

Possibly the measurement typified an instruction of spiritual
significance like that of Jerem. xxxi, 34, meaning that in those
days the teaching of God's spirit should be difiused over the hearts
of the faithful throughout the whole city, through the influence of
the Holy Ghost, on hearts first sanctified within the sacred en-
closure of the Court of the Priests; and thence carrying forth the
Gospel tidings of peace as a Gospel of power and comfort to all the
people of the city, and to every nation upon earth.

On the scale of the topographical map published by the Chris-
tian Knowledge Society (from which my sketch has been reduced)
take 2000 feet, equal to 1000 cubits of 2-1 inches each, and -^-ith a
pail' of compasses thus set, make the Fish Gate of Zeph. i, 1 0, or
the Yaffa Gate, your starting point, you will then find that the
Zion of Nehemiah's day would represent pretty nearly a square of
1 000 such cubits, omitting with the tj^iical sanctuary the two out-
lying towers, viz., the site of that to the north, and of that on
Ophel to the south. Compare also with this fact the measurement
actually made by Dr Robinson on the spot. In vol. i, p. 459, he
says, " The length of this wall, between Hippicus and the Tem-

pie, as near as we could estimate by paces, must have been 630
yards." But 1000 great cubits (estimated at 24 inches each) are
666| yards. Comparing this result with the number mystically
given in Rev. xiii, 1 8, three such measui-ements might be taken to
symbolize the effects of the three last woes predicted over the typi-
cal sanctuary. For three times 666^ yards are 2000 yards, and
the 500 reeds of Ezek. xlii, 20, estimating each reed as 6 cubits of
24 inches each, or 4 yards. This I now prefer to my previous
computation of the great cubit, as only 18 inches increased by 3,
instead of 31 inches increased by 3, or 24, on Lee's estimate of the
ordinary cubit at 21 inches.^See my observations on the measure-
ment of the lavers in the Tract " Thy Kingdom come," and the
relative force of both computations arithmetically applied to Eze-
kiel's tyi^ical division of the land, partly as an oblation to God,
and partly as a dwelling for his people in Messiah's day, towards
the closing remarks of tliis Introduction. Beai* in mind also that
the intei-^^al between Ezekiel's \'ision of the coming judgment,
chap, viii, in b.c. 594 and A.D. 73, the end of the Jewish war,
Dan. ix, 27, was exactly a tei^m of 666 years ; and about 3 times
666 years fi'om bc. 1923, Gen. xi, 31. That was the date at
which Terah, with Abraham, his son, left Ur of the Chaldees to go
into the land of Canaan ; and the calling of Abraham out of Babylon
stands prophetically identified with the calling of Abraham and his
seed in Christ, John \T.ii, 56. See close of Third Tract.

The obvious exclusion of the Temple area from the typical and
prophetic measurements thus estimated is a matter of momentous
consideration. For it as obviously confirms the interpretation I
have long since given, Rev. xi, 1, 2, from other Scriptural evidence,
viz., that the typical sanctuary of the Jews at Jerusalem, and from
the days of Christ's earthly ministry therein, stood and stands ever-
lastingly to God's new Sanctuary of Man's fleshly tabernacle (built
and sanctified of God for the indwelling of His spiiit therein, by
the gift of the Holy Ghost) in that typical relation which its own
outer Court or Court of the Gentiles did to the two inner Courts,
viz., that of Israel, and that of the Priests. In fact, that the deso-
lation of the typical sanctuary predicted in Dan. ix, 24-27 ; xii,
7, 11, 12, is the event figiu'atively described in Rev. xi, 1, 2, com-
pared with Luke xxi, 24 ; Matt, xxiv, 13, 16.

We have the highest possible confii*mation of this in oui' Lord's
words. Matt, xxiii, 38, 39 ; John iv, 21-27.

Beai'ing these scriptural data in remembrance, it cannot be
fanciful to interpret the -words of Jerem. xxxi, 38, " From the
hill Gareb to Goath,'' as from the hill of the leper to the place of
sacrifice — meaning from Mount Ziou to the temple on Mount
Moriah. This application of the measurements (for the healing of
lepei's, physically and morally, was one groat characteristic of
Messiah's day), may possibly involve a reference to the leprosy
wherewith Uzziah was smitten for disobedience to the divine will.

There is also to this day a place on tlie hill of Z ion, either ap-
pointed by man for a separate habitation of the leprous, or made
so voluutai'ily under association of like sympathies. — See Robinson,
V. 1, p. 359. " Within the Zion Gate, a little towards the right,
are some miserable hovels, inhabited by persons called leprous.
Whether their disease is or is not the leprosy of Scripture I am
unable to affirm ; the symptoms described to us were similar to
those of elephantiasis. At any rate, they are pitiable objects, and
miserable outcasts from society. They all live here together, and
intermany only with each other. The children are said to be
healthy until the age of puberty or later, when the disease makes
its appearance in a finger, on the nose, or in some pai-t of the body,
and gTadually increases so long as the victim survives. They were
said often to live to the age of forty or fifty years." Compare the
language of the Jebiisites to David, 2 Sam. v, 6-9, intimating that
it would be undesirable for him to take the evil with the good, as
he must do for the possession of Mount Zion.

Dr Thompson, in " The Land and the Book," vol. ii, p. 530,
has made the vision of Ezek. xlvii, 1-12, the subject of a very
beautiful and scrijjturally sound allegory, shewing the relation of
the typical waters in that vision to the predicted outpouring of the
Holy Ghost in the latter days of the tyjiical dispensation.

The Typical Instnidion of EzekieVs Prophetic Visions respecting the
Oblation and Temple to be restored at Jerusalem after the Babylonian
Captivity.

Herein tlie Christian church possesses a continuous instruction from
Jewish prophecies fulfiiled in the history of Israel's restored nationality
at Jerusalem, from the days of Cyrus until (on the disannulling of God's

first covenant with Israel, and its law of typical sacrifices), the founda-
tions of the kingdom were spiritually enlarged in Christ under a new and
everlasting covenant confirmed of God by the gift of the Holy Ghost upon
all flesh for the salvation of all, at least all who would thus be drawn
nigh unto him, in the day of his final judgment on the temporal king-
dom of Judah's exclusive privileges.

The general proof of this may be briefly stated thus. Comparing
Jerem. xxvii, 4-12, and xxix, 10-15, with Ezek. xii, 28, saying, with
reference both to the consummation of the predicted captivity and the
time fore-ordaiued of God for the restoration of the kingdom to Israel,
" Thus saith the Lord God ; There shall none of my words be pro-
longed any more, but the word which I have spoken shall be done, saith
the Lord God."

The popular error, which, setting aside the above scriptural evidence
of fulfilled prophecy, declares that the predicted restoration of the king-
dom to Israel is a prophecy even yet unfulfilled, has overlooked the fact
that these prophecies were all given in language expressly contemplating
both a temporal and spiritual restoration of the kingdom.

Also that these two forms of the restoration, though designed of God
to be combined as one in Christ at Jerusalem (Matt, xxiii, 37-39), and
always so combined, " by a way of holiness," on the part of some in
Israel, should fail, by reason of JeAvish prejudices and opposition, to be
thus realised in the predicted form of a kingdom into which the Gentiles
also were to be gathered in by Messiah, until consummated by God's
final judgment on the temporal kingdom of exclusively Jewish pri-
vileges.

The reinildinr; of Jerusalem and resto- TJie rebuilding of Jeruscdem " to the

ration of the Kingdom, as designed Lord" (Jerem. xxxi, 38-40 ; Ps.

and executed hy man. cxx^di, 1), in a form which should

*' not be plucked up nor throion doicn
any more for ever.'^
This was to be overthrown with the Thus when the rebuilding was corn-
overthrow of the typical sanctuary (Dan. menced by Zerubbabel, Haggai (see
ix, 24-27), at the disannulling of God's especially ii, 12-20), and Zechariah (corn-
first covenant with Israel, to estabHsh a pare ii, 7 ; v, 5-11 ; and xiii, 7, to end
new covenant of " everlastiag righteous- of xiv), were both instructed to predict
ness" in the quickening spirit of Messiah's the failure of man's labom's therein, and
resurrection glory. That, however, was of secm'ity for the pride of his worldly
to be manifested La the power of an ever- expectations therefrom, until the city
lasting judgment on the generation by and kingdom should be restored to Israel
whom he should be despised and rejected on the basis of a spii'itual and truthful
in the days of his earthly ministration. worship of God, uniting the righteous

A^.^. — It 18 clear from this that the of Israel and of the Gentile world as one

everlasting promises made to Abraham in spirit by a new and living way of

and his seed as called in Isaac (through faith — by a way of holiness realising the

Christ (G;ilat. iii, G), as by a way of obedience of faith,

holiness, the gift of God, when the spirit's Ezra (ii, 63) and Nehemiah (vii, 65)

power unto salvation is not quenched by were commissioned to declare the same

a rebellious energy of man's human will), truth ; then Malachi (iii) ; and lastly

were ordained of God to proceed to their Christ (John iv, 21-27).
fulfilment ijiion a more enduring basis
than that of any city or kingdom of man's
re-establishment thereon in Palestine.

From tlie above scriptnral data I conclude that Ezekiel's prophetic
visions respecting the oblation and temple of the restored kingdom were
not meant as architectural designs, to be literally followed out on tho
redistribution of the land, and rebuilding of the temple in material form.
On the contrary, they were intended to represent a figurative and typi-
cal instruction unto spiritual righteousness (Ezek. xliii, 10-12; xliv,
23, 24 ; xlviii, 1 5), based upon an inspired contemplation of God's ori-
ginal purpose in establishing the Levitical law of ceremonial ordinances
Avhen giving the land of the Canaanites to the twelve tribes of Israel,
and in directing the original building of the temple by Solomon, tinder
guidance of inspired wisdom, for the design best calculated to convey a
lesson of spiritual truths under an instruction of material types.

If such was the object of Ezekiel's prophetic instruction, we shall be
forcibly struck by the contrast between the description of Solomon's
temple given in the inspired records and Josephus' description of the
temple as rebuilt by Herod, and as the temple visited of God -n-ith the
judgment predicted in Daniel.

Though the Temple, as rebuilt by Herod, was in fact the third Temple
of man's building, yet, as a stibstitution for that built by Zerubbabel,
and having the same object, viz., the worship of God by the ceremonial
sacrifices of Mosaic institution, it was essentially the material represen-
tation of that " latter house," or latter-day temple of ceremonial ordi-
nances, the gloiy of which should be gi-eater than that of the former, or
of Solomon's Temple, Haggai ii, 9. For that greater glory of the
kingdom, as spiritually restored to Israel in the latter day, was to be
identified only with the incarnate manifestation of the Holy Ghost out-
poured upon Jew and Gentile for the redemption of the spirits of all
flesh from death imto life, in the day that Messiah should be manifested
therein as the last messenger of God for the welfare of Israel's temporal
kingdom (Malachi iii, 1), and the archangel of Israel's predicted resur-

rection unto eternal life, Dan. xii ; Ezek. xxxvii. This haJ its begiu
ning spmtnally in the flesli, and under circumstances identifying it with
an eternal judgment on the unregenerate world, beginning with extreme
judgment on the temporal kingdom of the Jewdsh antichrist of the
Apostolic age (Dan. xi, 45; John xii, 31, 32; 1 Peter iv, 7-19),
even as God's previous judgment on the world of Jewish prophecy
began with Jerusalem in the days of Nebuchadnezzar, Jerem. xxv, 29.

The varied illustrations of the Temple have been designed in this
Tract to shew that the Temple of Ezekiel's prophetic vision bears a
nearer resemblance to that built by Solomon (as described in the records
of Scripture, without consulting Josepluis on this point), than to that
rebuilt by Herod. In regard, however, to Herod's Temple, the descrip-
tion of Josephus is tnistworthy, it having been the Temple in which he
was wont to worship the God of his fathers, Abraham, Isaac, and Jacob,
until the oblation and sacrifice of Levitical institution ceased (as pre-
dicted Dan. ix, 27; xii, 11, 12), with its final destruction by the Roman
Chittim, Dan. xi, 30-45.

In the description of Solomon's Temple, Scripture recognises no other
inclosing courts than the Court of the Priests, and the Court of the
Israelites ; nor did its structure make provision for a distinction of reli-
gious privileges, contemplating a nigher access unto God for the sons
than for the daughters of Israel.

Again, the height of that in Ezekiel's prophetic vision is not given.
He merely snys, xii, 8, " I saw the height of the house round about."
I have therefore assumed the height to be 30 cubits, as the Temple of
Solomon described in 1 Kings vi, 2. But in 2 Chron. iii, 4, the height
of the porch is said to have been ] 20 cubits.

This porch of 120 cubits to a building only 30 cubits high, seemed
so out of proportion, that I should have regarded it as possibly some
error in the text, like the 35 cubits in 2 Chron, iii, 15, compared with
the 18 cubits 1 Kings vii, 15, for the two pillars made by Hiram, with-
out their chapiters, of 5 cubits a-piece.

But Josephus gives the height of the porch as 120 cubits ; he also
connects the fact with the record of circumstances which corrects this
disproportion of height. For he states the height of the building some-
times as 120, and at others as 100 cubits in front; but only CO cubits
for the height of the sanctuary. He speaks also of an upper chamber of
other 60 cubits, having its entrance inward from the posts of the
Temple, and aeemingly extending along the front, where the porch was
120 cubits in height. He also represents the Temple as standing on

the liill side, and having an ascent steeper by 5 steps from the conit
of the women on the east side than on the north and south. Tlie
ascent he describes on the east side as that of 7 and 8, or 15 steps.
Tins accounts for the difference I have made in the aiTangement of the
steps in the elevation from Joseph us compared with that from Ezekiel.
On much careful study of the prophetic virion, I came to the conclusion
that the outer and iimer gates on each side of the house stood at oppo-
site ends of the passage-way bctweon the side chambers, as side cham-
bers common to both gates. That the entrance to the side chambers
must have been on the outer or court side, for the measurement of 25
cubits from door to door across the roof. If so, the seven steps would
most probably extend all along the sides of the chambers, and front of
the inner court; and the 8 steps to the inner gates consequently be
represented by the addition of the threshold of each inner gate to the
previous elevation of an ascent by 7 steps to the outer gates. My
illustration of Ezekiel was constructed under an impression that a large
square mound was first levelled for the foundations of the Temple; and
this Josephus sometimes seems to assert, though other of his statements
are plainly inconsistent with the idea of the mound levelled for the lower
cloisters (or the outer court of the Gentiles), extending much further
inwards than required to make the cloisters of equal breadth on all sides.

Again, in respect to those cloisters, he tells us they were double
cloisters, and broader than the rest, which were single, even stating
their breadth as 30 cubits, Wa7's, y, v, 2. But, in Antiq. xv, xi, 5,
he describes them as a colonnade, having four rows of pillars, and three
Avide walks, viz., oi 30, of 45, and 30 cubits in width respectively, the
inidille row being 45 in breadth, and 100 in height, whereas the outside
porticos Avere only 50 cubits high.

The colonnade of the Vatican seems to have been fashioned from
this description, but it had not come under my consideration when I de-
signed Plan No. 10, in illustration of the cloisters as 30 cubits broad
according to Josephus, who, in Wars, v, v, 2, says also that " the entire
compass of it was by measure six * furlongs (Greek stadia), including
the tower of Antonia." I have made it 500 square reeds in extent,
according to the typical measurement of Ezek. xlii, 20. The arches
beneath that Plan were constructed to shew the form in which the
foundations of the lower cloisters were obtained by raising an enlarged

* In Antiq. xv, xi, 3, the outer wall of the Temple enclosure alone is stated
as compassing 4 furlongs, \-iz., Greek stadia, of about 600 Greek feet each.

aud level mound on all sides of tbe hill to that extent at least. For it
is clear that further inwards, viz., to obtain a site for the Temple itself,
and the courts of the priests of Israel, and of the Jewish women, by
which it was more immediately surrounded, some preparations had been
made to raise level terraces for the court of Israel, in its relation to the
court of the women, above the court of the Gentiles; and tliat this court
was emphatically the court of the gates mentioned in Josephus' Wars,
V, V, 2. For it is expressly said there that at the top of the 14 steps
from the great outer court there was a distance of 10 cubits, which was
all plain (viz., for the cloisters to the court of the women), whence there
were other steps, each of 5 cubits a-piece, which led to the gates.

But the outer and inner gates in the description of Josephus (as
already stated), were not so nearly on a level as I have assumed in my
illustrations of Ezekiel's visions, when compared only with the descrip-
tion of Solomon's Temple, as given in I Kings vi ; and in 2 Chron. iii.

In fact, by calling the court of Israel the court of the gates (viz., of
the outer gates to the Temple area), it is implied that these were at a
lower level than the Temple area.

The degree of ascent is also stated as by 15 steps on the east side,
aud shorter by 5 steps both on the north and south sides, Josephus'
Wars, V, V, 3, whilst the court of the women was raised above that of
the Gentiles by 14 steps. Wars v, v, 2.

This description of the court of the gates as on a lower level than
the area of the Temple, leaves scope for contemplating the foundation of
the porch of the Temple as standing on the same level with the court of
the priests, or that of the inner gates ; and therefore at a lower level
on the hill of Mount Moriah than that part of the sanctuary which stood
only 60 cubits high.

Hence, I have multiplied my illustrations on the present occasion
from a desire to realise the most important features of the varying de-
scriptions which Josephus has given us respecting the form of the Temple
of the Jews at Jerusalem. Whether to any useful purpose or not is a
question which others must decide.

Speaking of the outer gates, Josephus says. Wars, v, v, 3, " How-
ever, they had large spaces within of 30 cubits, and had on each side
rooms, and those, both in breadth and length, built like towers, and
their height was above 40 cubits. Two pillars did also support these
rooms, and were in circumference 12 cubits," &c.

In Plan No. 7 I have represented turretted chambers on each
side of the east gate, reckoning the 30 cubits as the measurement of

Iciigtli bctwei'ii tlic cloisters at either end. For tbese, if compntecl ;w
10 cubita each, would, togctber, make up the 50 cubits of length in
Ezckiers vislou. But the little chambers on each side might form parts
of a turrctted gateway 30 cubits square and 40 cubits high, with a
covered passage- way, but 40 cubits square and 50 cubits high at the
eastern gate, which was larger and more costly than the rest, being
made of Corinthian brass. But 40 for the breadth of the gateway,
with 60 cubits of arches or cloisters, E!zek. xl, 14, make up the lOO
cubits of width assigned to the court of the priests.

This doubt respecting the more correct form of taking the raeasnre-
nicnt is the reason of my illustrating Josephus' account of the east gate
under two representations. See Plates Nos. 8 and 9.

The arches of Ezekiel correspond to the cloisters of Josephus ; and
the posts (called in Hebrew " ailim," or rams, from the form in which
the ends of the cedar beams resting thereon were carved), will of course
extend along the compass of the cloisters. But I would here add, that
the posts are at times spoken of, as Dr S. Lee in his Hebrew Lexicon
testifies, as friezes, no doubt from their acting as supports for the friezes
above the pillars of the cloisters round about. All these friezes were
ornamented with chernbims and palm trees, and open flowers, where not
receiving the inscriptions spoken of in Wars v, v, 2, by Josephus thus:
" When you go through these (first) cloisters, unto the second (court
of the) Temple, there was a partition made of stone all round, whose
height was 3 cubits : its construction was very elegant : upon it stood
pillars, at equal distances from one another, declaring the law of purity,"*
some in Greek, and some in Roman letters, that " no foreigner should
go within that sanctuary," for that second (court of the) Temple was
called the sanctuary, " and was ascended to by 14 steps from the first
court. This court was four-square, and had a wall about it peculiar to
itself; the height of its buildings, although it was on the outside 40
cubits, was hidden by the steps,| and on the inside that height was but

* Viz., That of ceremonial ordinances respecting things clean and unclean,
Ezek. xliv, 23 ; Haggai ii, 11-19, by which none but circumcised pei-sons, Ezek.
xliv, 9, could he admitted within the sanctuary. Such were called proselytes of
the gate.

+ Viz., As ascending from the base of the wall on the outside to the height of
1 5 cubits before reaching the level of the inside area, where the interior height of
the wall would thus be 40, less 15, or 25 cubits only in height. This must
reckon at least 15 cubits of breadth for the cloisters. As the rise of each step
could not have exceeded half a cubit, these 15 cubits would leave room for 30
steps, viz., the 14 to, and the 15 from the court of the women.

25 cubits; for it being built over against a higher part of the hill, with
steps, it was no farther to be entirely discerned within, being covered
by the hill itself." Again he tells us, " the gates" on the north and south
sides were eight, on each of those sides four, and of necessity two on
the east; for since there was a partition built for the women on that
side, as the proper place wherein they were to worship, there was a
necessity for a second gate for them; this gate was cut out of its wall
over against the first gate. There was also on the other sides one
southern and one northern gate, through which was a passage into
the court of the women; for as to the other gates, the women were not
allowed to pass through thein; nor, when they went through their own
gate, could they go beyond their own wall. This place was allotted to
the women of our own country, and of other countries, provided they
were of the same nation, and that equally; the western part of this
court had no gate at all; but the wall was built entire on that side; but
then the cloisters which were betwixt the gates extended from the wall
inward, before the chambers; for they were supported by very fine and
large pillars. These cloisters were single, and, excepting their magni-
tude, were no wav inferior to those of the lower court."

The law of Self-Saciifice ordained to he the law of God's House for
the peace of the loorld, in redemption from the destructive tendency
of conflicting human jiassions.

In Ezek. xliii, 12, we read — " This is the law of the house ; upon
the top of the mountain (of xl, 2; Is. ii, 2, 3. Micah iv, J, 2) the
whole limit thereof round about shall be most holy. Behold this is the
law of the house." This law must of necessity refer to the time when
the instruction given by Moses to God's people under a law of tyjDes and
shadows (extended even to the form of the typical sanctuary ; and the
ordinances appointed both for the comings in and goings out of God's
worshippers therein) should be realised spiritually and truthfully (John
iv, 21-27) in the hearts of his people, by the gift of the Holy Ghost.
For the House of the Lord here spoken of means the new sanctuary of
God's presence amongst his people in the new Jerusalem, when the house
and city of the Lord should be " built to the Lord," in being built by the
Lord, through the incarnation of his spirit in the hearts of his people
for the regeneration of the world. — Jerem. xxxi, 38.

The vcritication of this relcience is given on inspired autliority.
(Matt, xix, 2S ; John i, 10-15; iii, 3.) It tells us that God, in ap-
pointing the highest conrt of his typical sanctuary to be the place of the
altar for the burnt-oftering, and in designating the highest border of
that altar as the " Har-el," or mount of God — (See the marginal read-
ing of Ezek. xliii, 15) — did in effect, by a typical ordinance, verify the
moral and spiritual teaching of Ps. li, 17 — "The saciifices of God are
a broken spirit ; a broken and a contrite heart, God, thou wilt not
despise." Also of Isaiah Ivii, 15 — " Thus saith the High and Holy One
that inhabiteth eternity, whose name is Holy ; I dwell in the high and
holy place, with him also that is of a contrite and humble spirit, to revive
the spirit of the hnrnble, and to revive the heart of the contrite ones."

Thus the ordinances for the altar of God's typical sanctuary were
originally instituted to become to the nation a daili/ memorial of the
spiritual instruction involved therein, viz., that God willed " mercy rather
than sacrifice ;" and that until they rightly understood this principle,
they could not walk in " the obedience of faith," as the everlasting and
immutable law of man's communion with God, appointed in the day of
his creation, and renewed in Christ, as the law of his spiritual redemp-
tion from sin and misery in the flesh, to the bliss of paradise, restored
by a gracious gift of God.

Comparing Matt, ix, 13 ; xii, 7 we read, as strongly as in Isaiah
1, 10-24, that the object of the law of sacrifice, as ordained by Moses,
was continuously misapprehended by the nation. Also in Ezek. xliv, 9,
we see that their zeal to be recognised as Abraham's seed by the sign of
circumcision in the fiesh, without caring to understand that the sign was
valueless when unaccompanied by circumcision of heart (Ezek. xliv, 9),
was the root of a self-righteous delusion, preparing ruin for the tem-
poral kingdom of Jewish nationality, and misery for the world. Hence
arose that national perversion of judgment which Isaiah describes thus,
(lix, 15) — " Yea; truth faileth, and he that departeth from evil maketh
himself a prey." Yet to depart from evil, and to learn to do good, is
the law of eternal life as ordained of God, Ezek. xviii, 21-24 ; xliv, 23.
Had the nation rightly understood the things which made for peace,
it would not, we are told, have rejected Christ for its Messiah, for in
loving mercy rather than sacrifice it would have found mercy in God's
sight. How so ? Simply because mercy is the " obedience of faith "
to a law of conscience written in the heart of man, and made an obliga-
tion of God's revealed .will in Ezek. xviii, 23, with Is. lix, 15. It is
the " charity which never faileth " of I Cor. xiii, 8, and called the law

of Christ in Galat. vi, 2. It is not a law of indifference to sin, and
pleading only for pardon as impunity from the immediate consequences
of sin, but it is the law of justice and mercy reconciled in Christ for the
salvation of sinners, by providing for those who may thus be induced
to forsake sin redemption unto newness of life, through redeeming gifts
of grace in the power of the Holy Ghost. Had the Jews understood
this arightj they would truly, by the law of their faith (Deut. xviii
21, 22 ; 1 John iv, 1-4), have seen that Christ was the prophet of
whom Moses spake as the lawgiver who should come after him, the
messenger of God's new covenant with his people and with all flesh ;
and if so, " they would not have condemned the guiltless " as a blas-
phemer, and delivered over to the death of transgressors for blasphemy
and sedition, Is. liii. On the contrary, their notions of the sacrificial
law, corresponding to those of the heathen, regarded the ceremonial
sacrifice of atonement as a legal offset against sin, whether repented of
or not, and ever valid so long as the atoning sacrifice was paid as an
indemnity for the offence. This is the meaning of Isaiah's reproof,
i, 10-24. For though God had instituted their law of sacrifice as
given by Moses, he had not ordained its observance in the spirit of the
interpretation they had set upon it, 2 Cor. iii, 6. In this sense their
sacrifices were not the sacrifices which God had ordained. For the
delusion of self-righteousness under which they made their sacrificial
atonement, without any heartfelt compunction for sin, to quicken within
them the germ of a new and spiritual life, constituted that " deceivable-
ness of unrighteousness," or of a false justification which St Paul condemns
in 2 Thess. ii, 10. It led, in fact, to their confounding right and wrong
morally, when deeming themselves righteous by reason of their sacrifices,
but tracing no evidence of God's presence amongst the morally righteous
of the Gentile world. Thus merciless bigotry has ever been a destroyer
of mankind, no less deadly and offensive in the sight of God and man
than those sins of drunkenness and immorality from which there is no
recovery but through open shame, Matt, xxi, 31 ; Luke, vii, 29, 50.
For godly sorrow is a moral restorative of divine ordinance, whereas
the justification of self-righteousness adds sin to sin under veil of a false
covering. Mercy, on the other hand, considers that the hearts of all
men are prone to a presumptuous reliance on their own human will.
That this tendency has to be subdued in all, either through suffering or
by gifts of divine grace, for the comfort of divine grace, without previous
anguish for presumptuous sin, some have been better and earlier qualified
than others by education, good compauions, or some secret instinct for

good, awakened in their bouIs under a merciful interposition of God'd
l)rovidence, strong enough to overcome theii' self-will, 1 Thess. v, 19;
John V, 40.

Thus, uuder the new covenant, as under the old, sacrifice is the law
of God's house ; but a widely different sacrifice to that of burnt offer-
ings, viz., the sacrifice of self — a patient forbearance with the infirnutie3
of one another (being all sinners before God, and needing His mercy),
that the law of Christ may be written of Gcd in our hearts unto salva-
tion, by the gift of the Holy Ghost, teaching us to appreciate justly the
spiritual power of the prayer he gave us for a guide. In so doing we
shall be taught of God that mercy outlives sacrifice, because God willeth
mercy and not sacrifice, (otherwise than as realising the death unto sin,
appointed unto all men, Heb. ix, 27,) for the new birth unto jighteous-
ness and eternal life. For charity never faileth.

The bloody sacrifice of the }.losaic law evidently had an essentially
different object to those of the heathen, though continuously being
offered up by the Jews in no better spirit. The object must have been
for a continual memorial, daily renewed, that the discordant worldly in-
terests and antagonistic human passions of men living under an unre-
strained impulse of their individual human wull, would, like the natural
instinct of wild animals, lead to the shedding of one another's blood, (as
memorialized in the blood of the victim condemned to slaughter by
reason of their sin), until their natural impulses should be brought into
subjection to the will of God, by the gift of the Holy Ghost, for a
spiritual and peaceful communion with him according to the law of
man's creation to a higher and holier gift of life than that of the beasts
which perish. It also appealed mutely to an instinctive sense of justice
and shame, to prevent the innocent being continuously sacrificed for the
guilty, and the weak made the victims of the strong to uphold the power
of the world in its unregenerate state ; whilst the proj)hets of God
typically foreshadowed the blessings of regenerate human life, under a
picture of the lamb lying down by the side of the lion in safety.

Thus the instruction designed of God in the typical law of Moses,
as spiritually explained by all God's prophets, (Luke xvi, 31 ; 2 Peter i,
19-21), and ^Hast " of all by a perfect incarnation of " God's Spirit," or
of the "Holy Ghost "in Christ, (John 1-14; Coloss. ii, 9, but always
resisted by Israel, Watt, xxiii, 34 ; Acts vii, 51-54 ; John ix, 28, 29,
fulfilling the prediction of Isaiah liii, through a total misconception of the
law of sacrifice. Is. i,. 10-24,) was to awaken in sinners, when bringing
their sacrifice to the altar (Matt, v, 23, 24), a humiliating conviction of

sin, and an enlightened perception of its ultimate consequences, if not
timely forsaken by the gift of God's spirit working repentance unto new-
ness of life. God therefore willed that the celebration of his sacrifices
should be such as to quicken within the hearts of his people shame and
sorrow for sin, (Ezek. xliii, 10, 11,) working an earnest desire of re-
demption from its power, like that expressed by Job xlii, 5, 6.

The reasonableness of this is explained in Ezek. xviii, 23. For as
no man lives to himself, the good or evil of each man's life is a common
concern. But evil must be overcome of good, to make the good be be-
loved and voluntarily sought ; whereas repelling it only in the spirit of
evil (or in the power of an unsanctified human will) is to give to its
desolating effects a more extensive range. If evil can be no otherwise
checked, God himself has ordained a limit in natural death which no
power of man can evade, nor can human intelligence long foresee the
time and circumstances. But when the power of Christ's Kingdom is
advanced in this form, it is only as it were by the removal of a hin-
drance to its progress, and as a warning voice of God calling other
sinners to repentance without delay, under a conscious uncertainty re-
specting the term of human life.

But repentance from error unto newness of life, under a sacrifice of
self-will realised by the gift of God's grace, is a quickening principle of
good, for it has a beneficial eflfect of living influence on others, whereby
the humiliation of dinners is made to redound to the glory of God in
Christ, and to enlarging the borders of his earthly kingdom.

Thus the justice and mercy of God are everlastingly reconciled in
Christ. For " When the wicked man turneth away from his wicked-
ness that he hath committed, and doeth that which is lawful and right,
he shall save his soul alive." — Ezek. xviii, 27.

On the Gate of Gennath and the Gate of the Essenes (Josephus' Wars,
v, 4, 2), in their i elation to the Valley of Hinnom.

Josephus tells us that this gate was by the citadel Hippicus. This,
therefore, as the corner gate both of the first and second walls to the
north corresponded most likely to the Yafa Gate of the present day, at
the opening of the Valley of Hinnom. The word seems to be a com-
pound of " Gen," a garden, and " nut," to be agitated, as by an earth-
quake, Ps. xcix, 1. Might not the word thus mean the garden of the
earthquake, in the relation of Zech. xiv, 5, to the paradise of typical

prophecy, Ezck. xxviii, 13, 14, with Gen. iii, 23, 24? For there is
clearly a prophetic connection between the valley to the south of Mount
Zion and that to the east of Mount Moriah and the valley of dry bones,
Ezek. xxxvii ; Jerera. xxxi, 40 ; and the valley of vision and of
tumult, Is. xxii, and the valley of Jehoshaphat or of decision, Joel iii,
12-14. The reference of Joel, however, is that of a double metaphor;
for it speaks of the contest before the walls of Jerusalem in Messiah's
day as that of an exterminating warfare so ordered for dividing the
power of the world against itself to its fall, when opposed to the peace
of the people of God, no less certainly in favour of God's people (Luke
xxi, 28) than when " God decided " for Joshua, and enabled him to
desti'oy the confederacy of Canaanitish power arrayed against him in the
plains of Esdraelon, by Megiddo. Whence the use of the word " Arma-
geddon" in Rev. xvi, 16. Y or Jehoshaphat means " God^ s judgment"
Though no orientalist, it may be possible, in scripture and through
the Hebrew together, here to trace a valid connection between the Baal
worship of the ancients and the Hindu idolatry of Juggernauth even now
existing. In Gen. xxxi, 47, we read that Laban called the place of his
covenant with Jacob in Chaldee, "Jegar Sahadutha," " the heap of wit-
ness," whereas Jacob called it "Galead" " the heap of witness." Now,
if the former half of the word Juggernauth be compared with the former
half of the word used by Laban, and the latter half with the Chaldee
word " Naht," he came down (Dan. iv, 13, 23), or the Hebrew " Nut,"
to be moved or agitated, the word might mean the hiU of the descent,
or of the earthquake, with reference to an alleged divine mani-
festation thereon. Compare the reference to the horses of the sun
which Josiah took away (when he burned the chariots as worthless),
with the symbolically winged horses facing the car of Juggernauth, in
the illustration copied fi-om the Saturday Magazine iox 11th August
1832. In Josiah's case (2 Kings xxiii, 10, 11), it is possible that the
winged horses were of the precious metals, and that being thus convert-
ible to ether uses, they were not destroyed with the chariots, but simply
taken away. Coleman, in p. 50 of his Hindu Mythology, quotes from
extracts he made when reading (he thinks) a book of the Reverend
Buchanan's, to the following etiect: — " We know that we are approaching
Juggernauth, (and we are more than 50 miles from it) by the human
bones which wc have seen for some days strewed by the way. At this
Some old persons are among them, who wish to die at Juggernauth.
Numbers of pilgrims die on the road, and their bodies generally remain
unburied. On a plain by the river, near the pilgrims' caravansera at

this place, there are more thaa 100 skulls. The dogs, jackals, and
vultures, seem to live here on human prey." Again — " I have seen
Juggernauth. The scene at Buddruck is but the vestibule to Jugger-
nauth. No record of ancient histoiy can give, I think, an adequate idea of
this valley of death ; it may be truly compared -with the valley of
Hinnom ! I have also visited the sand plains by the sea, in some
places whitened by the bones of the pilgrims ; and another place, a
little way out of the town, called by the English Golgotha, where the
dead bodies are usually cast forth, and where the dogs and vultures are
ever seen." Again — " I have beheld another distressing scene this morn-
ing, at the place of skulls : a poor woman lying dead or nearly dead, and
her two children by her, looking at the dogs and vultures which were near.
The people passed without noticing the children. I asked them where was
their home. They said they had no home but where their mother was."

Let U3, however, return from this digi'ession to consider the position
of the gate of the Essenes in its relation to the gate Gennath ; and it is
possible that these two gates to the garden of Israel's typical paradise
may have had two prophetically significant names, though not given of
man in any prophetic spirit. According to Josephus, (A ntiq. iii, viii, 9,
with XV, X, 5,) the sect of the Essenes was thus named from " Hoshen "
truth ; metaphorice from being " unbending as a rock." Whence the
use of this word to mean the breastplate of oracular truth in Exod, xxviii,
30. Compare "righteousness as a breastplate" (Is. lix, 17, with Ezra
ii, 63 ; Nehem. vii^ 65, and Luke ii, 29-35 ; also Ephes. vi, 1 4 ; 1
Thess. V, 8.) Josephus tells us that the Essenes were honoured by
Herod, because Menaheuj, an Essene, is said to have foretold oracularly
Herod's accession to the kingdom of the Jews.

Josephus represents the gate of the Essenes as on the west or south-
west of Mount Zion, and somewhere near Siloam.

These two gates, therefore, do, by their distinctive names, seem to
characterise their approaches to the garden of Israel's prophetic paradise
from Jerusalem. One (the Gennath of Josephus, if derived from Gen-
7iut), as the gate of the garden of tumult. For this character may be
verified by its identity with the Fish Gate of Zeph. i, 1 0, and from its
relation to the valley or garden of Hinnom, referred to, with the valley
of Jehosaphat, in Jerem. xxxi, 40; Is. xxii ; Ezek. xxxvii ; Joel ii,
9-18. The other, or the gate of the Essenes, made to symbolise the
way of life, from its situation near the pool of Siloam, whose waters
typified the gift of the Holy Ghost by the mission of Shiloh, Gen.
xlix, 10 ; John ix, 7.

place wc have been joined by several large bodies of pilgrims, perhaps
2000 in number, who have come from various parts of Northern India.
On the teaching of the Levitical law respecting things clean and
unclean, Ezek. xliv, 23, compare Haggai il, 10-20; Mark vii, 1-14, as
determining the question with an oracular and truthful judgment, like
that of uni.M and thummim in the days of old. This seems to give the
true meaning of Isaiah's prophecy, chap, i, 20 — " I will restore thy
judges as at the first, and thy counsellors as at the beginning: after-
wards thou shalt be called the city of righteousness, the faithful city."
Thus, in Matt, xi, 14; xiv, 12, John the Baptist was declared to be
the Elias of Malachi's prediction, if only the JewS would believe his
words, Slalachi iv, 5, 6.

On the Holy Oblation in its relation to a typical re-distribution of
the land to the tivelve tribes of Israel, as made spiritually eqvxd
in Christ through the mission of the tivelve Ajjostles (Matt, xix,
28 ; Mark x, 42, 43 ; Rev. vii.)

That there is a valid identity of character between the"oblation of
the land in Joshua's day and that of Ezekiel's prophetic vision respect-
ing the oblation of the land in the days of the restored kingdom ^can-
not, I think, be reasonably doubted

Amongst the " signs of the times " given of God to Israel, for
spiritual discernment respecting the rising glories of Messiah's kingdom
— the earthly manifestation of which was to commence in the latter
days of the typical dispensation — we read in Isaiah 1, 25-28, " I will
turn my hand upon thee, and purely purge away thy dross, and take
away all thy tin ; and I will restore thy judges as at the first, and thy
counsellors as at the beginning : afterwards thou shalt be called the city
of righteousness, the faithful city. Zion shall be redeemed with judg-
ment, and her converts w'ith righteousness."

We cannot, without directly falsifying the whole spirit of the New
Testament and the language of St Paul, Heb. viii, 7-13, and x, to end
of xii, &c. &c., interpret the above prophecy of Isaiah, and that of
Haggai ii, 10-20, compared with Ezek. xliv, 23, 24, as intimating pro-
phetically a divine re-enactment of the ]\Icsaic law and its typical
institutions, after the establishment of God's new covenant with all
flesh, through an election of Israel, in Messiah's day.

VCe have therefore no room left for choice or doubt as to the spirit

of the moral instruction tlius figuratively expressed. It means tliat
when God's new covenant shall be received by Israel, under confirma-
tion of the Holy Ghost, Jerem. xxxi, 38-40 (thereby, as it were,
spiritually rebuilding Jerusalem " to the Lord," as the new or regen-
erated Jerusalem of Christ's apostolic mission), the judgment of the
apostles, Matt, xix, 28 ; John xvi, 8 ; Acts i, 8, 9, should be one of
righteousness, like the judgments of Israel's former judges, when acting
nnder a directly inspired instruction of God by Urim and Thummim,
Deut. xxxiii, 8 ; Ezra ii, 63 ; Nehem. vii, 65, with Matt, x, and xvi, 18.

The only real difliculty in the way of thus interpreting Ezekiel'a
oblation of the land and allotment to the tribes of Israel as a spirit-
ual instruction for the future of Israel's history, expressed in the
language of a prophecy involving typical reference to the events of
Joshua's day, is that the allotments of land assigned to the twelve
tribes by Joshua were not assigned thus under like details of their
situation and relative order as in Ezekiel.

But this objection may be of infinitely less importance than it
appears at first sight.

For Joshua's division of the land describes only the details of a
historic fact. But Ezekiel's partial oblation of the land to God, when
prophetically re-distributing to the tribes of Israel their respective allot-
ments therein, was (like his vision of the restored temple) clearly
designed of God for a widely different purpose, as stated in Ezekiel
xliii, 10, 11. This was for a moral and spiritual instruction from the
allotments of land made to Israel in Joshua's day, as if to intimate that,
however allotted by Joshua in material form, the eternal interests of the
twelve tribes of Israel in that land (as involved in God's everlasting
promises to Abraham and his seed) were to be realised only by that
election of Israel which should constitute Messiah's people, by signs of
spiritual discernment from the typical instruction as varied in some of
its details for this very purpose in Ezekiel's vision of prophecy, though
retaining therein the three characteristic features of Joshua's allotments.

1st. An allotment to five of the tribes before others, viz., to Reuben,
Gad, Manasseh, Judah, Ephraim.

2d. An oblation of the land to God when setting up the tabernacle
at Shiloh ; and when making provision for the ordinances of
God's typical sanctuary, and for Joshua, their prince in Judah,
as for Caleb in Hebron. Also by a remarkable dedication of
all the tribes to God at Ebal and Gerizira.

3d. By allotting the remainder of the land to the seven remaining
tribes ; though in Joshua's day it is said that the Canaanito
continued still to retain partial possession of the land with
Israel. We know also that the Jebusites retained possession
of Jerusalera until the days of David.

Hence the di£ference between the historical allotments of the land
in the days of Joshua, and those in the typical vision of Ezekiel's pro-
phecy may (and, in my opinion, does, under confirmation of a very high
probability) form part of the spiritual instruction conveyed from God to
man in that language of typical teaching which forms the characteristic
feature of all Jewish prophecy, and especially marks the inspiration of
Ezekiel's words, interpreted by the law given us in 2 Peter i, 20, 21.

" No prophecy of the scripture is of any private interpretation," viz.,
not of any exclusive reference to the personal or national interests of a
temporal character involved therein. All, on the contrary, have refe-
rence to the incarnation of God's spirit, as the law of man's regenerate
life on earth in Messiah's day, as the eternal day of God's new and ever-
lasting covenant with man.

Yet we are guarded against contemplating even this (as the Jews
did the law of their ceremonial sacrifices in atonement for sin) supersti-
tiously. For in Rom. viii, 9, we ai'e taught to live under a conviction
that we must each for ourselves struggle and pray to be like minded
with Christ in preferring the righteousness of God's commands to the
impulses of our own human will and worldly interests, when brought
into antagonism under the ever varying circumstances of man's mortal
life. " 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."

Here, therefore, we may trace an adequate reason for typically
varying certain features in Joshua's division of the promise between the
twelve tribes of Israel, as occurring in Ezekiel's vision of prophecy.

For the typically equalised distribution of the allotments in Ezekiel's
vision harmonises with St John's apocalytic vision in Rev. vii, wherein
the efl^ect of the gospel mission was equal upon every tribe, 12,000 re-
deemed souls being numbered to each, though in the day of their material
numbering by Moses (Num. ii), the lowest number far exceeded that of
St John's typical vision, and the numbers belonging to the different tribes
varied in each case.

If I cannot yet trace — and indeed if I should never be able to trace
■ — any Scriptural clue to the typical instruction designed of God, when

enumerating in his vision of prophecy to Ezekiel, and in that to St John,
the tribes of Israel in a different order to that in which they received
Jacob's blessing (Gen. xlix), and that of Moses (Deut. xxxii) ; and
when describing their division to the north and south of Ezekiel's Obla-
tion, as differing fi-oni that in which they were to stand divided towards
the north against Mount Ebal, and towards the south against Mount
Gerizim (Deut. xxvii, xxviii), the darkness covering this difSculty
cannot prevail to destroy the light graciously given of God in solution
of the many of more important character.

But what if its meaning should be — though God designed equality
of mercy for all (John v, 40, and 1 Cor. xv, 22, with Rom. xi, 26),
still that merciful design was ever being frustrated to some by the
ruinous activity of a rebellious human will, ever varying the material
bounds of human prosperity, personally and nationally. For by gifts of
grace to his faithful and true servants, God is ever equalising that ba-
lance of mercy and truth met together in righteousness (i. e., in Christ)
for the salvation of sinners, through redemption from the power of sin,
which the covering of a worldly policy, in protection of itself against the
spirit of the world, is ever disturbing, by adding sin to sin.

One thiug is remarkable respecting the tribes placed nearest to the
oblation of the land in Ezekiel's vision. They were Juclah (Rev. v, 5),
and Benjamin, Acts xiii, 21 ; Rom, xi, 1.

The latter quotations remind us that though the kingdom was first
given to Benjamin in Saul, and again taken away in wrath for disobe-
dience (Hosea xiii, 11), still the tribe of Benjamin had its represenave
in Paul when the kingdom was established on its spiritual and eternal
foundation in Christ.

Here, I must confess, the tempter's spirit of scepticism seems to say
— " But you cannot surely explain Ezekiel's vision of prophecy respect-
ing the new oblation of the land, and rebuilding of the temple in the
days of the restored kingdom, as the language of a prophecy which has
had a reasonably clear fulfilment in the past history of the Jewish nation !"

The difiiculty is great, but Its solution is not hopeless. Any one
who has studied the subject of Jewish and typical prophecy will under-
stand the danger we are in of substituting some iutellectual conceit for a
sound deduction of devout reasoning when we interpret typical and
Jewish ^wphecy figiirativeii/, without having some decidedly scriptural
clue to the historic circumstances which most probably gave rise to the
metaphorical reference of the prophecy.

It is not difficult to shew from scripture that it is not the prediction

of a temple and kingdom to be yet re-established by the Jews at Jeru-
salem, as if under a divine re-enactment of the Mosaic or typical law of
God's first covenant with Israel.

But, this admitted, it follows demonstrably that its true interpretation
must be sought in the history of the Jewish nation from the days of
Cyrus (Is. xliv, 28; Ezra i, 1), to the final destruction of Judah's tem-
poral kingdom in the apostolic age, through rejecting Christ for the
Messiah thereof and Saviour of the world.

We may arrive satisfactorily thus far in consideration of the subject,
and yet not clearly see our way how to interpret the prophetic vision,
from a lapsed knowledge of facts which might have been familiar to
some Jews when Ezekiel wTote.

Suppose two men enveloped in equal 'darkness, but under different
circumstances. Let the case of one be such that he is mentally conscious
of known objects within his reach, and the chain of their mutual relation
to an extent which he knows would leave him in a safer position than
his present, even should the darkness continue, and also to a position
from which the first faint rays of returning light might most readily be
seen. Suppose the other in like darkness, without consciousness of any
familiar objects around him by which he might feel his way, and no cer-
tain voice to guide him from without, yet always veering his course in
the direction of vague sounds, deluding him into a vain reliance on his
conjectures both as to his own whereabouts in the darkness, and how
most speedily and safely to obtain relief therefrom.

Surely the situation of the former is the most hopeful. And this I
contend is the position of those who affirm that the visions of Ezekiel's
prophecies were fulfilled in the events of Jewish history between the
restoration of the kingdom to Israel by Cyrus, and the fall of the t}3)ical
sanctuary with the revocation of God's first covenant with Israel, on the
establishment of his new and everlasting covenant with all flesh in Christ,
and under the events of the apostolic age. Our mental vision may yet
remain enveloped in darkness, which prevents us from clearly seeing how
this is, but if patient, we may soon become conscious to the existence of
a clear scriptural clue. Comparing the conditions on which Reuben,
Gad, and half the tribe of Mauasseh first obtained from Moses (Num.
XXX, 14, as confirmed by Joshua xiii), their allotments of the promised
land on the east side of the Jordan with the provision of inheritance
made for Caleb and Joshua when assigning to Judah and the sons of
Joseph (Ephraim and Manasseh) their portions (Josh, xv, xvi, xvii), we
jierceive that jive allotments of the land were made to Israel before or

simultaneously with the oblatioa thereof in part to God, and the services
of his typical sanctuary, when the children of Israel set up the tabernacle
at Shiloh (Josh, xviii.)

For it was at Shiloh that " Joshua cast lots for them before the
Lord," to determine the settlements of the remaining seven tribes (Josh,
xviii, 10, to end of xix.) Then a further oblation of the land to God
was really made when, at God's command, there were appointed sis cities
of refuge in Israel, and forty-eight cities as a portion for the Levites
(Ezek. xliv, 15) to dwell in, " wath the suburbs thereof for their cattle."
Then this partial oblation of the land to God was marked by a new cha-
racteristic of Jewish and typical prophecy.

For in Josh, xxiv, 1, and 25-29, we read that Joshua next assembled
all the tribes of Israel at Shechem, and there caused them all solemnly
to dedicate themselves unto the Lord again, as if more particularly to
identify their then covenant with a renewal of the solemnities over
against Mounts Ebal and Gerizim, recorded in Joshua viii, 30 35, and
there expressly referred to as fulfilling the command of Moses (Deut.
xxvii, xxviii.)

The earlier fulfilment of this command (as related Josh, viii, 30-35),
followed immediately after the fall of Jericho, and therefore serves to
identify the seven trumpets of typical and Jewish prophecy in the Apo-
calypse with a memorial of God's providence for good to Israel through
Joshua (vi, 12-21), when the walls of Jericho fell down before the ark
of God's covenant with Israel in a form to make the typical blowing of
the seven trumpets* a memorial of instinctive reverence amongst the
God-fearing Israel of the typical dispensation. Also the beginning and
the end of that dispensation stand ever identified, in the language of
Jewish and typical prophecy, with other seven trumpet warnings annu-
ally renewed in the beginnings of their months and on their solemn days
(Num. X, 8-11), viz., from the month of the Feast of the Passover to
that appointed for the Feast of Tabernacles inclusive. Thus the typical
prophesying of Levitical ordinances to the Jew respecting Israel's pro-
mised resurrection from death unto life in the flesh (Ezek. xxxvii), as
the first-fruits of a like resurrection extending over all flesh, was made
from the beginning a trumpet warning of only seven typical months (Exod.
xii, 2 ; xxiii, 16). This doubtless is the reference of the seven months
of Ezekicl's typical prophecy (xxxix, 12, 14).

* I beg here thankfully to acknowledge nay obligation to the Rev. W. Whjrte,
Rector of the Haddington Burgh Schools, for first calling my attention to this
feature of the prophecy.

'I'lie pio[)cr niuiics in the Old Testament Scriptures were, for tlie
most part, given to commemorate some historic feature in the lives of
the parents wlio gave the name. This consideration also seems to have
had its influence on the mind of Jacob, when, severally over his twelve
sons, varying the words of his blessing to each. It may not, therefore,
be unreasonable to suppose that the order of the twelve tribes, in their
relation to the oblation of the land in Ezekiel's vision, involves the idea
of a moral instruction unto spiritual life, typically associated with the
name in each. For instance, nearest to the oblation on the south side,
Benjamin had his allotment. Rachel when dying, on giving birth to a
eon, wished to name him Ben-oni, or son of my sorrow. But Jacob
(probably in affection for her) called him Benjamin, or son of the
right hand.

The right hand in the figurative language of Scripture symbolised
power. Hence the mother of Zebedee's children (James and John) is
represented as asking of Christ that her sons might be seated near him
in his kingdom, the one on the right hand and the other on his left.
Our Lord's reply (Matt, xx, 23) was, " to sit on my right hand and on
ray left is not mine to give, but it shall be given to them for whom it is
prepared of my Father."

This unfolds authoritatively the true scriptural doctrine of election.
God willed in Christ the salvation of all flesh. But all ai'e not saved,
because all will not draw nigh unto God in his appointed way so as to
make their calling and election sure, by thaukfully accepting the gift of his
grace, to check and sanctify the spirit of their own human will. The law
of the kingdom, in regard to the right hand of power therein, is given
unmistakeably in Matt, xxv, 34-4 1 . Thus Saul is scripturally made
the type of one spiritually dead, but Paul that of a living soul.

2. SIMEON, Leah's second son, so called in memory that the Lord

had heard her prayer. This may symbolise an expansion of the
power of the kingdom through the obedience of faith, Rom. xvi,
26. " For faith cometh by hearing, and hcanng by the word of
God," Rom. X, 17. We must here bear in mind that Simeon
is the same as Simon, the Hebrew and common name of the
apostle, afterwards called Peter, by reason of his faith in
Christ as the incarnate power of God.

3. ISSACHAR, the Jifih son of Leah. The meaning of the word is

" an hire" Gen. xxx, 18. The reason is there assigned, and
reference seems made thereto in the blessing, Gen. xlix, 14, 15.

It seems to symbolise an accession to the kingdom from ivorldly
motives. Compare the prediction respecting Tyre, Is. xxiii, 1 7,
18, with Ezek. xxviii, 24-26.

4. ZEBULON, Leah's sixth son. The word means dwelling ; and

the reason assigned by Leah is, that God in giving her six sons
had given her iin enlarged hold on the affections of Jacob, so
that she no longer regarded his aflfection for Rachel with jealousy.
In the blessing of Zebulon the place of his dwelling, viz., by the
coast, is made an object of express reference. The bravery of
Zebulon is celebrated in the song of Deborah and Barak (Judges
V, 18, and v. 14), the tribe is referred to as giving birth to those
** who should handle the pen of the writer." Its characteristics
symbolise an enlargement of the kingdom, by an accession of
worldly power, similar to that alluded to in Ps. Ixxxvii, 2 — " The
Loi'd loveth the gates of Zion more than all the dwellings of Jacob."

5. GAD, the son of Zilpah, Leah's handmaid ; that she might thus

retain the claims of an offspring continuously borne to Jacob,
after that she herself " had left bearing." The meaning is a
troop, Gen. xxx, 1 1 ; and the application of the word is in the
spirit of the blessing pronounced in Ps. cxxvii, 3-5 ; and in
Gen. xlix, 19. *

Though th^five tribes here enumerated to the south of the Oblation
(as if to represent the expansion of the kingdom, in its relation to the
exodus of Israel's first deliverance out of Egypt) are not the same as
those who obtained their five allotments before the Oblation of the land
to Joshua, when setting up the tabernacle at Shiloh, still the number is
the same. Different names may have been selected to suit the instruc-

* The pronomial affix («') of the first person added to the word Gad, a troop,
would convert it into " Gadi" my troop. Thus the most southern allotment, or
the first of typical commemoration in the dii'ection of Egypt, being given to Gad,
might have been so providentially ordered to remind the Israelites that when
God chose their fathers, they were the fewest of all people, but that their numbers
were exceeding great in the day of their Exodus out of Egypt, Deut. vii, 7 ; x, 22.

In tliis form the word "Engedi," in Ezek. xlvii, 10, besides being the name
of a place by the Dead Sea, near wloich was the spring from which the temple
was supplied with water from Solomon's pools, may involve a double reference ;
and mean also the fountain from which God's troop or people were suppHed with
water for the service of his temple, Ps. xlvi, 4. It is clear that the word En-
eglaim in the same verse with En-gedi, is a typical and not a geographical name,
as already shewn.

tion of a spiritual lesson from the varied details of the typical aud pro-
phetic vision.

Site for Southern Border q/ the Obla-
tion, reckoning Jive times 10,000 reeds
from Kadesh-Barnea, in Lat. 30° 41'.
The rood is here assumed to be six
great cubits of 21 inches each, or 83
yards. Tliis is the scale adopted in my
former plans when reckoning from Kad-
esh-Meribah, or En-Mishpat, and pre-
Bimaes with Mant and (_ larke that the
ordinary cubit was only 18 inches.

Five times 10,000 reeds, each Zh
yards long, are =99^ mUes, and these
reduced to degrees and minutes of north
latitude = 1° 30'.

But 30° 41' + 1° 30^ = lat. 32° 11',
and terminates a httle to the north of
ShUoh, in lat. 32° 6'.

Also for the northern boundary of
the Oblation, 25,000 reeds, each 3^
yards long, are = 49;| miles ; and these
reduced to the minutes of 1° latitude,
are about 44'.

But 44' + 32° 11' = lat. 32° 55', and
terminates towards the north of the lake
Genezereth.

Again, 7 times 10,000 reeds, each
82 yards long, are about 139^ miles ;
and these reduced to degrees and min-
utes represent about two degrees, ex-
tending to lat. 34° 55'.

N.B. — Under ev-idence of this arith-
metical test for the true typical instruc-
tion from Ezekiel's vision of prophecy,
on the most favourable construction of
Messrs Bagster's Prophetic jNIap, pre-
fixed to the " Ezekiel " of his " Para-
graph Bible, in separate parts" (as begin-
ning its computation from Kadesh
Bamea, not from Kadesh Meribah, or
En-Mishpat ; and computing by the
ordinaiy cubit of IS inches, increased by
the hand's breadth to 21 inches, for the
great cubit of Ezek. xl, 5 ; xli, 8), I
cannot see how, upon any map having

Site for Southern Border of the Obla-
tion, reehoning 5 tim£» 10,000 reeds
from Kadesh-Barnea, in Lat. 30° 41'.
The reed of six great cubits is here
computed to be 4 yards long, on the
supposition that the ordinary cubit was
21 inches long, as estimated by Dr Ar-
buthnot, and by Dr S. Lee, in his Heb-
rew Lexicon . For in this case the great
cubit of Ezek. xl, 5, would be 24 inches.
This estimate of 21 inches for the
ordinary cubit, and 24 for the great cubit,
accords with the measurement of the
Lavers, and seems to identify the 1000
great cubits of Ezek. xh-ii, and Nehem.
iii, 13, with the mystic measiu-ement of
666, estimated as yards in Rev. xiii, 18.
For 3 times 666| = 2000 yards or 500
reeds, of Ezek. xUi, 20, v:hen reckoning
each reed as 4 yards long.

5 times 10,000 reeds, each 4 yarda
long, = circ. 114^ miles ; and these re-
duced to degrees and minutes = cii-c. 1°
40'.

But 30° 41' -I- 1°40' = lat. 32° 21',
and terminates about Nahulous or
Shcchem. Compare Joshua vvl, 30-35,
with Deut. xxvii, xx\-iii.

I will not pretend to dogmatise on
this result, but it is remarkable.

Also, for the northern boundary of
the oblation, 25,000 reeds, each 4 yards
long = circ. 56f miles ; and these re-
duced to the minutes of a degree = circ.
50'.

But 50' -f 32° 21' =^ lat. 33° 11', and
terminates about midway between the
Lake of Genezereth and Tyre.

Again, 7 times 10,000 reeds, each 4
yards long, are about 159^ miles ; and
these reduced to degrees and minutes
represent about 2° 20', extending to
lat. 35° 31'.

a scale plan even approximating to correctness, the southern boundary of the
Oblation could be marked below Jerusalem to represent it as the city propheti-
cally meant, otherwise than as having her doom typified in that of Shiloh, Jerem.
vii, 12-17. Compare the words " closed up and sealed till the time of the end,"
Dan. xii, 9, with Rev. xxii, 10 — " Seal not the sayings of the prophecy of this
book, for the time is at hand."

"When Di- Adam Clarke included Jerusalem in his view of the Obla-
tion, he made no pi'etension to depicting it on any scale plan, and repre-
sented the allotments of the tribes as materially differing in measure-
ment, to enable him to bring Jerusalem within the Oblation.*

Let us next consider the prophetic characteristics of the seven tribes

* Tables of Ajyproodmation for finding the relation of English Miles to the Minutes
of one Degree of Latitude, equal to 694 English miles, saying 69 miles for a
more practical working of the fractions. We have —

FmsT Table.
l-12th of 1° = 5f English miles. 3-6ths or i of l° = 34i English miles.
l-6th ofr = lli do. 4-6thsor I of 1° = 46 do.

2-6ths or l-3d of 1° = 23 do. 5-6ths of 1° = 574 do.

6-6thsor r = 69 do.

Second T.vble.
Herein we have an approximation for the value of any intervening number of
minutes. We lose count only of tico unties to 1°, by considering every two
seconds equal to 2 5 EngHsh miles.

2' = 2:^ EngUsh miles. 34' = 38| English miles.

4' = 44 do.

6' = 6| do.

8' = 9 do.

10' = Hi do.

12' = 134 do.

14' = 16| do.

16' = 18 do.

18' = 20^ do.

20' =. 22i do.

22' = 24| do.

24' = 27 do.

26' = 294 do.

28' = 314 do.

30' = 33| do. 2 mUes for the 694 Eng. miles = 1°.

32' = 36 do. .

These numbers will be svifEciently near for a practical comparison of the mea-
surements typically given in Ezekiel, with the scale of any map of Palestine, to
note the relative position of the Holy Oblation to the allotments assigned to the
five tribes of Israel on the south, and to the seven on the north thereof.

36' = 404

do.

38' = 42|

do.

40' = 45

do.

42' = 47i

do.

44' = 49i

do.

46' = 51|

do.

48' = 54

do.

60' = 56i

do.

62' = 58i

do.

64' = 60i

do.

56' = 63

do.

58' = 65i

do.

60' orl° = 674

do..

in error by

typically situated on the north side of the Oblation of the land in Ezekiel's
prophetic vision.

J . JUDAH. — There is a very obvious instruction of typical significance
in thus reversing the allotment of Judah, as geographically fixed
by Joshua to the south of the promised land. For it associates
Israel's interest in the laud, in the day of his second deliverance
from Babylon (Is. xi, 11, and Jerem. xvi, 14, 15), equally as on
his exodus out of Egyjit (Exod. xii, 2), with the blessing on
Judah (Gen. xlix, 10). For Judah means " prai'^e," Gen. xxix,
35 ; and God is never righteously praised of men until they
learn to live in obedience to his will, under thankfulness for his
mercies, Rom. xvi, 26.

Hence, in Rev. v, 5, Messiah is symbolised as " the lion of
the tribe of Judah," to whom it was given to open the previously
seven-sealed book of Jewish prophecy, of which he was the
Alpha and Omega — the beginning and the end — the first and
the last — Rev. xxii, 13. The root and offspring of David, and
the bright and morning star, Rev. xxii, 1 6, with Matt, xxii,
41-46, illustrating Ezek. xxxvii, 24, 25, &c. &c.

2. REUBEN, Leah's first-born (Gen. xxix, 32). The name means

" behold a son," and was given in expression of her thankful-
ness to God for having given her such a hold upon the affections
of Jacob.

This second place given to the first-born may typically ex-
press a design of God to make the eternal blessings promised to
the seed of Abraham dependent on a spiritual incarnation of
praise to the glory of God, through the obedience of faith. — Rom.
xvi, 25 ; Matt, xxiii, 38, 39.

But the conflict between light and darkness which precedes
this spiritual regeneration of man is aptly described in Rev. vi,
4, as the collision of opposing influences in the heart of man
taking away peace from the earth. — ^latt. 10, 34.

3. EPHRAIM, Joseph's second son. — The meaning of the word is

"f7~uitful," and the reason assigned for giving it is thus stated
in Gen. xli, 52, " For God hath caused me to he fruitful in the
land of my afliiction."

4. MANASSEH, Joseph's /r.<;f- born sou. — The meaning of the word

is '^'^ forgetting" and the reason assigned for giving it is thus

stated in Gen. xli, 51, " For God," said he, "hath made rae for-
get all ray toil, and all my father's house."

N.B. — These two seem thus arranged side by side to indi-
cate typically two parts of the inheritance given to the house of
Joseph, Gen. xlvii, 5 ; for Joseph also is a name of typical sig-
nificance in Jewish prophecy, and means " to add" These two
allotments will therefore symbolise an enlargement of the king-
dom through the lineage and faith of the house of Joseph.

Herein also (as in the case of Eeuben) the privileges of the
first-born are typically reversed.

To fruitfidness is assigned the first place typically here, as
when our Lord said in a moral and spiritual sense, " Every
tree is known by its own fruit," Luke vi, 44 ; and St Paul tells
us, Galat. v, 22, 23, " The fruit of the spirit is love, joy, peace,
long-suffering, gentleness, goodness, faith, meekness, temperance ;
against such there is no law," i.e. no condemnation having legal
effect.

These represent the fruits of the spirit diffused in sufficiency
for the salvation of every man, if not abused. — Compare the
symbolism of the Third Seal, Rev. vi, 5, 6, with 1 Cor. xii, 4-8.

Comparing Gen. xli, 51, 52, with Gen. xlviii, 17-21, we
read that it was under an influence of prophetic inspiration con-
trary to Joseph's natural wish, that Jacob thus inverted the re-
lation of his two sons to their common blessing ; when he typi-
cally made the name which was symbolic of Joseph's fruitfulness
in spiritual gifts to precede that which commemorated forgetful-
ness of his toil, through the envy of his brethren.

But the order of Manasseh's position to the north of the Holy
Oblation corresponds to the 4th of the Seven Seals of the Apo-
calyptic vision, as that of death and hell laid open before Joseph
through envy of his brethren, though here associated only -with
forgetfulness of the evil through present comfort in God's provi-
dential mercies for good.

This form of illustration seems to confirm the accuracy of the
principle under which I have hitherto explained the darkening of
the sun and moon and stars of typical prophecy, Matt, xxiv, 29,
Rev. vi, 8; viii, 12, as the language of a metaphor derived
from the history of Joseph, Gen. xxxvii, 9-12.
NAPHTALL the second son of Billah, Rachel's handmaid. The
meaning of the word is " my wrestling," and is applied by

Rachel to the fulfilment of her desire to have sons who should
share the inheritance of Jacob with those of her sister Leah,
Gen. XXX, 8. The great wrestlings (called " wrestlings of God"
in the marginal reading), are in harmony with the symbolism of
the Fifth Seal, respecting the cry of God's saints in their conflict
with the spirit of the world, in its common relation to " the
world" within their own hearts, Eccles. iii, 11, and that within
the hearts of others representing the external world to them-
selves.

This interjiretation of the symbolism of the Fifth Seal, in its
relation to those of the Fifth Trump and Fifth Yial, associates
the darkening of the typical and prophetic heavens towards the
close of the typical dispensation, ^vith the darkness of Isaiah ix,
1 , 2, as illustrated by Zech. xiv, 6, 7 ; John i ; and 1 John, ii, 8.

6. ASHEE, the second son of Zilpah, Leah's handmaid. The mean-

of the word is " happy," and is applied by Leah to signify her
happiness in considering that the daughters of her people would
account her blessed, Gen. xxx, 13, for her large interest in the
inheritance of Jacob, and, therefore, in the eternal promises made
to Abraham's seed, to secure which she had supplanted her
sister in marriage to Jacob by deceit.

With this mere worldly idea of happiness, compare Psalm
xlix, 16-20; Malachi iii, 15; and our Lord's words, John v, 44;
also James iv, 4 ; 1 John iv, 7; IJohn v, 18, 19.

Here again Ave find a typical teaching of Ezekiel's prophetic
vision respecting the relation of Asher to the Holy Oblation,
which harmonises with the vision of the Sixth Apocalvptic
Seal, in its relation to those of the Sixth Trump and the Sixth
Vial.

For the three unclean spirits like frogs, Rev. xvi, 13-17 (as
if issuing from " the miry places which could not be healed,"
Ezek. xlvii, 11, with Jerem. li, 9; Matt, xxiii, 37; John iii,
17; V, 40), represent the then leading powers of the world
brought into a deadly collision of hoslilities under mutual delu-
sion of a worldly spirit, opposed to the spirit of God's •will, as
revealed in Christ for their common salvation, Jerem. xxxiii,
4-7; Zecb. xiv, 13; Matt, x, 16-29.

7. DAN, the first son of Billah, Rachel's handmaid. The word

means " judging," and we are told that Rachel gave the name,
saying, " God hath judged me, and hath also heard my voice,

and hath given me a son." Also, when blessing his sons,
Jacob's words were, Gen. xlix, 16, " Dan shall judge his people
as one of the tribes of Israel," &c. Thus, these mystic allot-
ments of the land, like the seven seals of typical prophecy, as
unsealed in Christ, begin with praise, and end with judgment,
Rev. vi, 2; Rev. viii. So Christ Avas the Alpha and Omega
of the typical law — the Paschal Lamb of Israel's redemption
spiritually consummated — and the Archangel of the predicted
resurrection of the quick and dead to judgment, Dan. xii, 1.

Thus, the seven typical months of Ezek. xxxix, 14, besides their
general reference to the whole times of the typical dispensation, from the
Passover of Israel's exodus out of Egypt to the Feast of Tabernacles
(in its typical relation to God's spiritual harvest in the end of the then
world, both over Babylon, Ezra iii, 4, and in the Apostolic Age, Heb.
ix, 28 ; 1 Peter iv, 7, as the beginning of an eternal judgment on the
world), mark with especial prophetic significance the interval between
the Passover at which Christ was crucified and the time of the Feast of
Tabernacles in the year that closed the Jewish War. But from the
Passover to the Feast of Tabernacles reckoned only six months ; and six
months of typical and prophetic computation added to the three years
of historic record for the duration of the war, make up the time and
times and half a time of Dan. xii, 7. These were the days limited of
God " for the elect's sake," over Jerusalem's last judgment, i.e., last
iu its relation to the typical and temporal kingdom of God's people
Israel therein. Matt, xix, 28, with xxiii, 38, 39. The words of the
last quotation are spoken only of Christ's second coming in the power
of the Holy Ghost, and as the Comforter of all those who draw nigh
unto God in the power thereof, to serve him righteously with reverence
and Godly fear, Heb. ix, 27, 28, so that the all Israel of Rom. xi,
26, may be saved with the saved amongst the Gentiles throughout all
the lands of their dispersions.

Explanation of the Plates illustrating the form of the Lavers, on a com-
parison of 1 Kings vii, 27-38, ivith the cherulic symbolism in
Ezek. xii, 18, 19.

Figures 1 and 2 (on the scale of half an inch to the cubit of 24
inches), represent the relation of the laver (or receptacle for the water,
and marked L), to its two bases.

B represents tlie out8ide, and B^ the inside of the lower or great
basis. Thus, by leaving out the front, I have tried to shew how only
the lower half of the wheels was visible on the outside, and only the
upper half on the inside of tlic lower basis. Their position was, there-
fore, below its border of sloping work, which extended from the line of
junction between the upper and lower basis to the outer sides of the
lower basis. The upper basis, as being in fact the chapiter of the laver
itself, is marked C. At the four corners of this upper basis or chapiter
(so as to form part of this very basis), were four uudersetters. These
were the supports of the laver, or receptacle for the water. The two
which would be visible on the near side of an interior view I have sup-
posed to terminate in the form of lion's claws.

As to the ornamental description of the exterior attempted in Fig. 3,
it is not on any scale plan, and has only attempted to give some lead-
ing characteristics, omitting the eagle spoken of by Josephus in Antiq.
viii, iii, 6.

For the " certain additions of thin work," v. 28, I have adopted the
Jewish translation of Rabbi Benisch, " wreaths of sloping woik," or
" festoons." This I have supposed to be composed of vine leaves and
their tendrils, as a scripturally recognised ornament of the Temple.
These were placed " between the ledges" or joinings of the laver with
its chapiter or upper basis, and between the joinings of the upper with
the lower basis.

By " the borders that were between the ledges," v. 28, 29, I mean
the bevelled or sloping part between the joinings or ledges, and the outer
boundaries of form on which were the cherubim and palm trees, with
lions and oxen, and open flowers.

The open flowers I have represented as an under border of the lotus
leaf or water lily ; for that was the common border of Assyrian sculp-
ture, as recognised by Fergusson.

Having already been can-ied by tbe magnitude of my subject far
beyond, tlie limits I had proposed to myself for these remai'ks, I
shall now conclude with a brief reference to the "gi'eat cloud and fire
infolding itself" of Ezek. 1, 4, as characterizing the glory of Mes-
siah's throne, and the brightness about it, both by the river chebar,
and at Jerusalem ; or in the land of the heathen as amongst the
nominal people of God. For this, in its relation to the fire upon
the brazen altar for the burnt ofifering, (from which the angel was
directed to take live coals and scatter them over the city, for a

fiery destruction thereof), points to a double source of the meta-
phor respecting the cloud infolding fire. The Jirst is for a memo-
rial of God's providence watching over Israel in the day of his
Exodus out of Egypt, and as the pledge of divine aid in redemp-
tion from the power of Babylon, fulfilling God's Covenant with
Noah that his bow should be seen in the cloud in the day of their
earthly trouble, if only his people would look up to him by faith
and live.

Secondly, The " cloudy day " of Ezek. xxx, 3, as called also
" the time of the heathen," may involve an allusion to the idola-
trous worship of Baal, as of the sun, and by fire, in those days,
ever causing a faction of the Jewish nation to be prophetically
numbered with the heathen, Eev. xi, 2 with Liike xxi, 24^ and
Jerem. xxxiii, 4, 5. The fiery furnace of Dan. iii, 4-7, seems to
have been an unroofed temple vised by the worshippers of Baal ;
and it is not improbable that " the tower of the fiirnaces " (Nehem.
xii, 30) may have had its name derived from a heathen temple of
that kind once standing in the neighbourhood. In that case the
scattering of live coals from the altar, (Ezek. x, 2,) &c., over the
city may be made emblematic of denouncing judgment against
Jerusalem for that corruption of the law of sacrifice by which the
Temple services of the Je-vv-ish Priesthood had become as that of
the heathen fire worshippers in God's sight. — Ezek. \'iii, 1 6 ; and
as the worshippers of Thammuz, v. 1 0, or Baal, under another form
of worship.

For this reason I have, in Mr Marsh's Tract " Thy Kingdom
come," added to my other illustrations of the subject the form of a
rock-cut temple discovered by Maundrell in Syria, near Tortosa,
A.D. 1697. It is referred to by Calmet as having been probably a
temple of Baal.

But the Baal of this reference may have been the Sp'ian god
of husbandry, like the Osiris of the Egyptians. He was wor-
shipped under the name of Dagon, as that Uf<ed for corn in Ps.
iv, 7.

The dyke near, and the pillars at the foiir corners, as if to sup-
port an upper chamber (Judges xvi, 23-30), seem to favour this
idea. I have here added one of Juggernavit's car, as relating to a
modern form of the old idolatrous worship of Baal. For Baal,
(as Adonis from Adonai, for Osikis), means " Lord," similai-ly,
Juggernat'h, we are told, means " Lord of the universe." The

winged horses in front, (as the symbolic horses of the sun, which
Josiah took away when he burned the chariot with fire), were
probably sometimes made of the precious metals.

But there is an everlasting application of the symbolism re-
specting the cloud infolding fij-e. This (through Rev. x, i) reminds
us under the gospel dispensation of God's Covenant with Noah, for
the salvation of the spirits of all flesh in the day of their eax-thly
trouble, if only they will i^ender unto God a true and spiritual
worship in thankful acknowledgment of his mercies.

With rainbow splendour in life's cloudy day,
Be Christ my guide of cloud -infolding fire,

With truthful hght to gild the way
Of Peace, thus made my heart's desire.

THIRD TRACT.

THE KISE AND PROGKESS OF IDOLATRY

CONSIDERED IN THE

RELATION OF ITS PREDICTED FALL TO THE

ESTABLISHMENT OF MESSIAH'S

EVERLASTING KINGDOM.

ILLUSTRATED CHRONOLOGICALLY.

IN TWO PARTS.

TABLE OF CONTENTS.

PART I.

r.'.'ir.
The Chronology of Egyptian History, with Prefatory Remarks 7

PART II.

The Marginal Clironology of our Bible, with Concluding Remarks 43-iiO

Appendices illustrating the contemporary Chronology of Profane History in
the relation of its Mythological Symbolism to some features in the Hyin-
bolic Teaching of Jewish Prophecy, and of the Apocalyptic Visions til

Appendix A, 1.
Historical Extracts from Sir G. Wilkinson's Ancient Egyptians (>3

Appendix A, 2.
Historical Extracts from Herodotus, with illustrative Notes from the
Mythology of the Chaldasaus and Hindus 6.5

Appendix B, 1.

Extracts from the Apocrjrjjhal Book of Enoch. These .shew the origin of the

tradition respecting the Seventh Millennium of the World as the time

foreordained (according to Enoch) for the expectation of Messiah's

advent, and explain (with two Lithographic Illustrations) the Laws of

the Greater and Lesser Light 80

No. 1 illustrating them from the Ancient Astronomy, which regarded
the earth as the centre of the planetary system accorduig to Cicero.
— Somnium Scipionis, cap. iv.
No. 2 illusLrating them from the Newtonian Astronomy, wliich makes
the sun the centre of its planetary system.

Appendix B, 2.
On the ten piiucipal Avatars of Vishnu, and other Mythological Features of

the Hindu Historical Clironology ] 20

With Lithographic Illustrations exemplifying —

\st. The " ten lower worlds" of Hindu Mythology as supposed to be
doomed to the destructive effects of a general deluge at the close of
every Icalpa, or great day of Bralima.
2d. Manu's reign of light for twenty days in eveiy miya yug.

Colemaris Lithographic Illustrations.

No. I. The Trimerti, or Hindu Triad, with notices of the sectarial marks in
common use. Copied from Coleman's Hindu Mythology.

No. II. The Kurmavatara, or Tortoise Avatar of Vishnu, being his second Avatar
or Incai-nation. — Copied as above.

No. Ill, Durga, the Hindu goddess of a thousand names, with her ^«'o sons, viz. —
1st. Ganesha, as the Janus of the Romans according to Sir W. Jone.'<.
He is symbolised with the head of an elephant, as the Hindu god of
prudence, and particularly worshipped at the opening of the new year,
and when commencing any new undertaking of importance. The rat,
as Ms symbolic vehan, reminds us that the Grecian Apollo was called
" Symnthian, from a Phrygian word signifying raouse, of which ani-
mal a legend said he had been the destroyer in Troas." — Keightley's
Mythol., p. 127. But Genesha's rat memorialised, I believe, his deli-
verance from his enemies by rats gnawing asunder the strings of their
bows and the fastenings of their bucklers.
2d. Kartikeya, ha\ing a peacoch for his vehan. He was leader of the
celestial armies, but not the Hindu god of war.

His vehan was a peacock, from which we may perhaps trace the
origin of this symbolism to the southern constellation of Indus and his
peacock, situated above the Eastern Ocean. Hence his mythic birth
as from the Ganges, and his six nm-sing mothers may have reference
to the streams which form the delta of the Ganges.

No. IV, Fig. 1 . The Kalki, or tenth and last Avatar of Vishnu. His symbolic
vehan in this is a white war-horse, richly caparisoned and winged, like
the Pegasus of Grecian mythology, and probably having like mythic
association with the constellation Pegasus, between Aquarius and
Pisces. The object of this avatar is to judge the wicked in the end of
the world, as expected by the Hindus to coincide with the end of the pre-
sent Kali jTig, or age of time; and the signs of the zodiac with which
it stands associated may indicate a symbolic relation between this last
judgment and that of the great flood. For the Hindus believe in
periodic recvirrences of a universal flood.

Fig. 2. The most modem impersonation of the Hindu Triad. Under this sym-
bolism their supreme god Brahma was worshipped, as manifesting him-
self to man on earth in three especial relations, or by three distinct
attributes of power. This form of the Hindu Triad cannot be of earlier
origin than the eighth avatar of Vishnu, viz., as Krishna. For Jug-
gernaut is said to have been a reanimation of Krishna. But the
Elrishna of the Hindus was, according to Sir W. Jones, the Apollo
Nomios of the Greeks ; and therefore, like the Osiris of the Egyptians,
an impersonation of the sun. Bala Eama (his brother) seems to be
the same as Rama Chandi-a, or the Bacchus of the West, and possibly
the Egyptian Sesostris, who first overran India.

INDEX TO THE CHRONOLOGICAL TABLES.

Division I. — Chronology of the Bible.

No. I, p. 1.30-133. — Tlie Autedilu\ian and Postdiluvian Genealogies of the
Patriarchs.

From the Hebrew and Greek versions of the Mosaic record compared
with Josephus, also with the Cambridge collation of a very ancient Hebrew
manuscript of the Pentateuch written on skins of leather (the oldest form),
and brought by Dr Buchanan from the coast of Malabar.

The exact harmony of this with the chronology of the Hebrew text, from
which om* own Bible is translated, should excite caution in receiving for
true the assertions of those who affect to think that the chronology of the
Hebrew Scriptm-es was corrupted by the western Jews in the early cen-
turies of Christianity.

The dates of the Samaritan Pentateuch are here copied from Jackson's
Tables.

No. II, p. 134 — The General Chronology of our Bible History, from the Hebrew,
Greek, and Roman Catholic versions of Scripture, compared vdth Josephus,
and with the now authorised Jewish kalendar.

See note on the date of the Exodus at the end of the Supplementary
Notes on Aphophis, &c.

See the Key of David, pubhshed by Simpkin, London, and Marsh, York,
on the verification of the about 450 yeai-s, from Moses to Samuel inclu-
sive. — Acts xiii, 20.

See also the Key of David on the verification of the times numbered over
the kingdom of Judah, from the bviilding of the Jirst temple to the bmrning
of the first city and temple by Nebuchadnezzar, as limited to 424 years
between B.C. 1012 and B.C. 588.

N.B. — Even Herodotus (Ub. ii, cap. 154) regards the history of Egypt as
a mixture of myth and tradition before the times of Psammetichus, which
we date, under confirmation of contemporary Grecian history, B.C. 670-620,
or circ the times of Sefhos, the last Egyptian king who was a priest of
Vulcan, and the contemporary of Sennacherib.

Division II. — The Chronology of the Jews and Gentiles compared.

No. I. — The mythic characters of the Phoenician, Babylonian, and Egyptian
Records for the times of the ten Antediluvian Patriarchs, who are said to
have reigned 1200 years, or 120 sari of years, for the 120 years of God's
long -suffering towards the generation on which the Flood came (G«n. vi, 3),
and the 120 days for the four months of harvest (John iv, 35) which pre-
ceded the overflow or flood of Egyjit annually, when the year was diAided
only into three seasons.

No. II. — The Mytliic Times of the OM Egyptian Chronicle compared with the
Mosaic Record of Man's I'ostdiluvian History.

Hence it appears that the Gentile and Hebrew traditions bear an essen-
llally jjaraUel testimony to the historical facts of Mosaic record. For when
the semi-mythic chi-onology of the Gentiles is rightly interpreted it repre-
sents a simmiary of years closely appjroximatiag, in the details of its out-
line, to the historic traditions of the Jewish nation.

The Divine authority of the Mosaic legislation is our reason for believing
in the trustworthiness of the Mosaic chronology when separating the earlier
traditions of man's history from the exact cycles of solar and lunar time,
vrith which the mythic history of heathen god -lungs had been identified
from the beginning.

This seems to identify the setting up of the Mosaic dispensation with the
beginning of the world's redemption from bondage to the bloody supersti-
tions of heathenism, as by a resiurection from death vmto life, beginning in
the flesh (Rom. v, 14), and imder typical institutions which foreshadowed
the times of Messiah's advent (Rom. x, 4 ; 1 Cor. x, 4), as those wherein a
spiritual and truthful worship of God should commend itself in Christ to aU
the families of man under confirmation of God, by gifts of the Holy Ghost
outpom'ed upon Jew and Gentile without respect of persons. — John iv,
21-25 ; Acts x, 34, 35.

Hence the verity of the difference between the millennium of Brahma's
divine age and that of the apocalyptic \'ision (Rev. xx) in its relation to the
millennium of Jewish pirophecy as corrupted by heathen superstitions. For
the latter represents the prophetic relation between the kingdom of David,
as tyi-iicaUy given to Solomon's seed for 1000 yeai-s in the land of the
Canaanite, and as given everlastingly in Christ (Ezek. xxxvii, 12) to the
seed of Abraham, in whom all the families of man should be blessed. — See
p. Ill to 115.

No. III. — The Prophetic Times of the Hindu Mythology.

No. IV. — Diagram illustrating the arrangement of the Deified Simulachra of
Egyptian Kings in the Chamber of Kamak. — See p. 30, Tract III.

No. V. — Harmony of the Oldest Historical Traditions respecting the Age of the
World at the date of the Flood compared with the Marginal Chronology of
our Bibles.

No. VI. — Supplementaiy Notes on Aphophis — on the Diana of Acts xix, 27 — on
Homed Moses — and on the true date of the Exodus, compared with Bun-
sen"s erroneous conclusion from the " Canicularia " of Bainbridge, the
Saviliam Professor of Astronomy at Oxford, whose treatise on " The
Heliacal rising of the Dog-star" was edited by John Graves (Oxf., 1648),
with lithographic illustrations.

No. VII. — The XXXI Dynasties of Manetho, according to Ptolemy of Mendes,
from Palmer's Eyiiptian Chronicles ; with a note to shew that the historic
traditions of Egypt probabh' continued to be blended with myth until the
times of Psammetichus II, Dynasty XXVI.

Vll

Descriptive List of Symbolisras illustrating the Mythic Chronology of
the Hindus and Egyptians, as having reference to large Cycles
of Solar and Lunar Time, subdivided like the Solar Year and
Lunar Month, sometimes into three, and at others into four
Seasons.

No. I. — The tri -peaked Moimt Meru, or Heaven of Hindu Mythology, in its rela-
lation to the worship of Osiris, as Serapis, throughout the hottest season
of the year between Taurus and Leo ; also to the seven upper and seven
lower worlds of Duff's India and Indian Missions, p. 93.

The ivorlds of this reference are so many orhs, or concentric circles, each
10° in breadth of north latitude, between the equator and Arctic circle.

The Equinoctial Colure passing east and west through the K orth Pole
divided the habitable parts of the world known to the ancients from its
imexplored regions into two great heniis])heres, or more strictly speaking
semicircles, Northern and Southern.

SimHai'ly the Solstitial Colui'e, passing from north to south through the
centre of their great geographical circle, divided it into two hemispheres,
Eastern and Western.

Thus the circle was subdivided into concentric semicircles or climates, of
which only seven were known to them as habitable between the equatorial
bound of the horizon for north lat. 30° and the Arctic circle. But as the
horizon of their longest night woiold reach to the tropic of Capricorn, the
number of climates between it and the Arctic circle were sometimes mythi-
cally spoken of as ten worlds or concentric orbs.

The seven climates of their eastern hemisphere, extending upwards from
the equator to the Arctic circle, represented the day -time of their seven
upper workls.

The seven corresponding climates, which fell westward under the horizon,
represented the night of their seven upper worlds.

Hence the division of their twelve months into six eastern and six western
gates of the sun, which caused the sun and moon to be anomalously repre-
sented as changing their place of rising and setting twice in each year, or
twice in any other cycle of time symbolically divided into fom-ths Uke the
lunation or cycle of one solar year.

This division of the year, on the authority of Enoch (cap. Ixxi, 2;
Ixxiv, 5), gives an inteUigible meaning to the otherwise enigm.atical words
of Herodotus, lib. ii, c. 1 42. — See Appendix A, 2, p. 75.

By a metaphor drawn from this alternation of day and night (as divided
to themselves, northward of the equator, by the horizon of Egypt), they
concluded that southward of the equator (or at least of the tropic of Capri-
corn), there might be an equal extent of earth irreclaimably given over to
darkness, as forming no part of the habitable woi'ld known to themselves.

Through not rightly imderstanding the symboUc division of the great
Sothiac year (in its relation to the Egj'ptain lustrum of four years, or 1461

Vlll

days for the years of the gi-eat Canicular period), Bainbridge somewhat
too hastily ridiculed the following words of hia quotation from Scaliger.

" Tlie new moon of tlie first lustrum, or Canicular cycle of four years,
began on the night following the midday of the last of the Ef;agominie
(viz., of the five days' difference between the year of 3C0 and of 365 days) ;
and that the Dog-star rose aKpovvx<^s {i.e., in the early evening), on the
night preceding Tliotli.

" That in the following year the Dog-star did not rise aKpowxc-iS, but
at midnight, i.e., on the night of the first day of Thoth.

" In the third year the Dog-star rose before the sim, i.e., the Trpwi of the
Greeks ; but in the fourth year the rising of the Dog-star was not visible,
because, in the meridian of Egypt, it rose in the contrary part of another
hemisphere.* Finally, at the beginning of the fifth year, one lustrum be-
ing already accomplished, it entered on another ; the Dog-star again rising
after midday on the first day of Thoth."

In correction, Bainbridge adds — •' Scaliger reckons the beginning of the
cynic year from the evening and vdnter rising of Sirius, although the be-
ginning of this year was always its Heliacal rising, or its first morning
rising, visible in the middle of the summer, and after a long occultation.
The beginning of the Canicular year was always from the morning and
Heliacal rising of the Dog-star, about an hour before simrise." But what
does Scaliger mean when he says the rising of the Dog-star was not visible
in the fom1,h year, because in the meridian of Egypt it rose in the contrary
part of another hemisphere ?

Could it possibly rise below the horizon ? It rose in about the same part
of the horizon throughout the whole year, but was not visible between the
equinoctial and meridian rising of the sun, on account of the sun's rays.

As therefore, according to Censorinus, the second Canicular period began
on the 1st of Tlioth, and om* 20th of July a.d. 138, so the beginning of
the former must be numbered from B.C. 1323.

At the expiration of that year, on the same day, or 1st of Thoth, and ex-
actly on the 20th Jidy, speaking prolepticaUy (anticipate) it is certain
that the Heliacal rising of the Dc^-star occurred, not when the sun was
passing into Leo (as Scaliger thinks), but when the sun was in the 14° of
Cancer.

This is the astronomical observation on which Bunsen relies as fixing
the date at which the reign of Menophthah of Dyn. XX began, in the
thirteenth year of whose reign the Exodus took place.

But Bainbridge's astronomical observation may be correct, and yet his ap-
plicaton thereof to explain the true computation of the Egyptian lus-
trum and Sothiac yeai* be at faidt from not obser\'ing with Scaliger that
he had to deal with an astronomical cycle of time mythically and sym-
bolically applied.

The difference between the summer and winter of the symbolism is (as

• For (as may be seen on the diagvam), the annaal obscuration of Sirius had not ceased when
the fourth year commenced af the siunmer solstice, and in the si.xth gate of the sun's western
hemisphere.

noticed by Scaliger) oiily as that between day and night on the hour
circle, or between the new and full moon of the lunation of the Thoth, as
that of the summer solstice.

The next lunation of symboUc accoimt was that of the Sothis, or the full
moon of the autmnnal equinox. In opposition to this, was the vernal
equinox, as the symbolic place of the new moon of the Sothis.
No. II. — Symbolisms for the division of the year into fovir seasons, and for the
computation of tune by lustrums of fom: years, as four times 3651, or 1461
days. Compare Figures from p. xii to xiv with Diagram No. IV, p. 11.

For the Thoth and Sothis, or first and thirteenth fidl moons of every
year in the lustrum (or cycle of four years) were moveable, each year of the
lustrum symbolising the reign of a new god, to whom that year was more
especially dedicated.
Fig. 1. Hawk -headed god, wearing the pschent (or the double crown, viz., of
Upper and Lower Egyjit) and holding the tam or sceptre.

This seems to symbolise Thoth or Horus as one with Osiris, the Lord of
both worlds, the god-king of the upper and lower regions.

Bunsen, vol. i_, p. 394, says his title as "Lord of Hermopolis " is as
ancient as the eighteenth dynasty. He was also called Lord of the
eighth region,* or of eight days.

The first year of each lustnun was dedicated to Thoth, and the first full
moon of each year was called its Thoth. Hence the idea of a moveable
Thoth, as the moon at each quadrant in the circle of the year was dedicated
to a new god.

The full moon of the winter solstice, or that of the sun's first gate in the
astronomy of Enoch, was the moon dedicated especially to Thoth.
Fig. 2. Isis, sometimes called the Queen of Seven Horns, as Thoth was king of
the eighth region, f Can these symboHc numbers be interpreted by refer-
ence to days as 8 + 7 = 15 for half of the lunation of thirty days, having
Thoth and Isis for the tutelary deities thereof.

The second year of the Egyptian lustrum (as symbolically corresponding
to the lunation of the Thoth in its fourth quarter, and to the interval
between midday and evening on the hour circle) was especially dedicated
to Isis.

The horned symbol over her head identifies the place of the Thoth in the
second year with the first lunation of the year, ending its thu-d and begin-
ning its fom-th quarter at the vernal equinox.

The Hindu Parouvan, or month of fifteen days, from the Last horning of
the moon in one lunation to the first horning of the following, seems to
have commenced from this point. Possibly it was designed to symboUse
the smmner time of the year between the vernal and autimnial equinoxes,
with figurative reference to the conjmiction of the sun and moon, at the
time of change or new moon, between the two intersections of the echptic
by the moon's orbit, called her eastern and western nodes in Blunde\irs
AsiroHoiiiy.

Bunsen, vol. 1, p. 394. t Bunsen, toI. 1, p. 395.

The idolatrous Jos or Father-yod of tlie Cliinese, ami the Aphophis of the
Egyptians (or the many-headed dragon of the great deep), are only idola-
trous applications of the above chronological symbolism.

Fig. 3. Osiris, as Serapis, to whom the third year of the Egyptian lustrum
(symbolised as the first quarter of a new lunation, and as the interval
between morning and midday on the hour circle) was especially dedicated.

Tliis third year symboUcally dated its beginning from the summer
solstice, when dating its beginning from the new moon next following the
full mooii of Tlioth, the place of which was at the wiater solstice.

In the astronomy of Enoch the moon's circuit from new to fuU at the
solstices represents an arc of 180°, whilst its circuit from new to full at
the eqmnoxes represented only an arc of 90°.

For from either equinox the coiu-se of the sun and moon could not
extend beyond the arc of 90° without changing the places of their rising
and setting, by passing from the eastern to the western side of the meridian
of Earypt, and inversely.

Thus Scaliger was right when interpreting the symbolic chronology of
Egypt by the astronomy of Enoch ; and Bainbridge's error has been in
measuring it by a standard not sufficiently applicable thereto, and therefore
leading only to confusion of thought.

I am afraid that my own attemjjts to illustrate the astronomy of Enoch,
in its relation to the mythic or symbolic chronology of the ancients, labours
under the same difiSculty, even now after cancelling some. This would
also have been the fate of others, were it not for the reference made to
them in the body of the tract.*

\^^lethe^ the moveable horizon of a planisphere, in the ordinary form,
can be consistently adapted to illustrate the astronomy of Enoch, and con-
sequently that of the ancient Hindus and Egyptians, still appears doubtful to
me. For the idea of the ancients respecting the world was that of a large cir-
cular plane divided into four quadrants, not that of a sphere strictly speaking.
See my attempt to describe it thus in the Diagram illustrating the astrono-
mical character of the Chinese Jos.

Hence their mode of representing the alternation of day and night, and
of smnmer and winter, by comparison thereof ^^•ith the waxing and waning
halves of a limation of thirty days, may not be described in any of my dia-
grams with the accuracy it should.

I have spared no pains by way of approximation to the truth, and shall
be happy if my unsuccessful attempts shall induce some one better qualified
for the task to explain the intricacies of this subject more clearty.

When the iccsteiii gates of heaven, from the summer to the winter sol-
stice, were approximately measured by the distance between the head and
tail of the di\igon, as that of an arc of 90° moved forward for other 90° so as
to complete the semicircle of 180°, allowance was seemingly made for a deduc-

* One thus condemned (viz., No. Ill, p. xi), as dating the beginning of the Egyptian lustriun
from the new moon nearest to the antumnal equinox (oiUled by Scaliger the new moon of the
evening preceding Thotli) has been allowed to stand on that authority, which makes the second
ye^r of the lustrum begin at midnight, or with the full moon of Thoth.

tion of 20", seeing tliat the ai'C subtended by Hydi-a is only one of 80",
not 90°.

But the equinoctial points are distant from one another by an arc of 180°,
and one rule of the ancient astronomy relating to the eclipses of the sun
was — " If the middle motion of the moon's latitude at the time of the mid-
dle conjunction of the sun and moon be distant from the north node less
than 20° iQ\ or from the south node less than 11° 22\ the sxm may be
eclipsed at the conjunction." *

Now the 20° of this reference, with the 80° measured by the constel-
lation Hydra, may explain the myth respecting the life of Aphophis as
extending to 100 years, less one hour. JFor in the horn- circle of Enoch's
astronomy one hour was measiu'ed by an arc of 20°.

Fig. 4, Uorus, to whom the fourth year of the Egyptian lustrum was especially
dedicated.

This year was symbolised as the second quadrant of the new lunation, ex-
tending from the first quarter thereof to the returning full moon of Thoth.
Also as the division on the hour circle between midnight and morning.

But the place of the moon's first quarter, in a liuiation of thirty days,
was that of the autmnnal equinox in the circle of the year, and the place of
full moon when the new moon was at the vernal equinox.

This therefore was the full moon of Sothis, which was the thirteenth or
last moon of the year.

Its symbolic place was in the tail of the dragon, even as the star of Sot
symbolised the place of the dragon's head, from the nearness of the Dog-
star to the head of Hydra.

But the lunar quach-aut from the autmnnal equinox to the winter solstice
represented the full moon of the Sothis, as completing its circuit in seven
days, to the retimiing full moon of Thoth. — Compare Enoch Ixxiii, v. 8.
No. III. — A Diagram of the old Egyptian Year illustrating the symbohc charac-
ter of the great Canicular Cycle, as the cycle of one solar year, or of one
lunation of 30 days cUvdded into two parts, for a division of the solar and
lunar cu-cuits into eastern and western hemispheres (or rather semicncular
arcs), like that of the hour circle when equally divided between day and night.

N.£. — This division of the year of twelve months into six eastern and
six western gates of the sun (as in contrast of its ascending and descending
course tlu-ough the heavens thus divided iuto two hemisphei-es), explains
how the seventh month of the Jewish typical year is called the end of the
year in Exod. xxiii, 16, and made, in the apocalyptic -vision of St John, to
symbolise the last trumpet warning of the Levitical ordinances. It is ever
(as it were) predicting the general resurrection of the dead to the judgment
of God in Christ, which is ordained over all flesh ; and has its beginning on
earth, though consummated only tlu-ough the death of the body.

The old Chaldagan Sarus of 223 kmations, or their lunar cycle of 184
years, may thus be reckoned, Uke the lustrum of i jea.rs, or 1461 days, by
comparison with the division of a lunation or year into four parts.

* See the Harmonicon Coeleste of Vincent Wing (p. 128), published a.d. 1601.

XI 1

Query, Can these 18 yeara have anything to do with tlie 18 Etliiopiiin
kings of Herodotus, and one a female, a native of the country, compared
with the 330 kings from Menes to Mceris ?

For as Enoch's day and night, at the equinox, numbered each 18 hours,
so every 1 8 years of solar time seem to have made up one great lunar cycle,
whilst the chronology of their national adoption was one essentially of lunar
origin.

No. IV. — Diagram illustrating the Chaldaean or Egyptian origin and astronomi-
cal character of the Jos or Father-God taken from the simimer palace of
the Emperor of China, A.D. I860.

No. V. — The Emperor of China's Jos, or i^a^/tcr-god-king of the year, answering
to the Ajjhophis of the Egyptians. This exemplifies the oriental origin of
the title Father or Fapa (the Pepi of the Egyjjtian monuments), given to
the Bishop of Rome under the name of Pope, though forbidden in Matt,
xxiii, V. 9, as one of an idolatrous origin and tendency.

No. VI. — The Jos and Amulet taken from a Chinese Pirate by Superintendent
M'Gregor of the Wliitby Police.

No. VII. — Tlie Horned Moses of Egyptian tradition, viz., with the glory of a
Iwiar dynasty of Kings, as the Osarsiph or Amun of the Egyptians.

No. VIII. — The Homed Moses of Jev?ish acknowledgment, as copied from the
frontispiece of a Hebrew Pentateuch, with the homed glory of a solar
dynasty, symbolising Seth's posterity.

Diagi-am No. II, Figs 1, 2, 3, 4. — Symbolisms for lunations and years, or other
larger cycles of solar and lunar tune, di\dded into four seasons, each of
which was under the especial care of some particular deity.

Fig. 1.

Fig. 2.

~.i)

XIU

Fig. 3.

Fit'. 4.

Fig. 5. — Do. for the " full moon of Thoth" as symbolically placed at the winter
solstice, or in the sun's first gate according to Enoch, and at a distance of
seven days from the full moon of the sun's fom-th gate, or from the fuU moon
of Sothis at the autumnal equinox. —Enoch Ixxiv, 8.

Fig. -5.

Q tr ^

Bird on a

croolied stick

as a plionetic

for H.

Fig. 6. — Do. for the place of the moon's third quarter, called by Osborne " the
night of the half-moon." Does the star with five points symbolise light added
by quintuples? — See Enoch Lxxvii, 7.

Fig. 6.

Fig. 7. — The Egyptian hieroglyphic for the neiv moon of Sothis, or that next fol-
lowing the full moon of the Tlioth in the suns first gate, and therefore (as
Scaliger affiims) the new moon of the lunation which commenced as the sun
was passing from his siocth western gate into his fifth, or from Cancer into

XIV

Leo. — Conii)art! Enocli Ixxviii, 2, with O.sljorue'M Munumental Eji/pt, vol. i,
p. 460.

Fig. 8.- The star of " Sot,'" the " tail" " end of the yeai-." Coptic CirT- tail.
The Greeks wrote it Sw^ts.

Fig. 8.

Bird over serpent.
Pig. 9. — The thirteenth moon, and full moon of Sothis.

Fig. 9.

Fig. 10. — The hierogljrphic for the decadal week of ten suns or days, wherein
[^ = 10, and ^V^ the sun.

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Alio Ike 1076 yt«

re. num

Eratosihencs, when re

koned

rom

referred to) termmate u

.0.117

1.0

r the Old Egyptian Cbronicic compared with the Moiaic record of inan's PoitdituTinn Hiitory.

the first of the olH Egyptian Chronicle, and over the 38 Kings u
22-17 (n* the date of the dispcnioa for the beginning of the his i
e birth of Samuel. 1 Sam. i.

...|

''t.r.?rch...o,,

Uio i/ltr the n ?

year of 3M d*ji = ia'< 27! dnj ' »^= 3

•olar yeflr) = 120 d«yi, = J of 300 dsy».
The jetn of Ihii reign ttcn niythicaUj

Tho mm of tho joBrt Ihu* mTthicallr cbm-

inj gtMUr tcgirf to Egy^lia

ycm ungncd U the rcigo of DORUS , u

I.U tbus llicd lU > fliy(A« .ppTo.imi.liot. for
wo™tiipp.-d br the EgyptiiUJ u ui impcr-

>n«« of Ibo dghl god.— miw reprxwnl two-
aiO, orJ32day.; (u n mythic lymbolimi —
tho pctcrity J Ibo eight »u1. »vcd « th.

ilogica of tho Po^tdifuv
of TernA'i /Iril-bam in
u poinUng to tho hcpin

of the idoU^° which"

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> •■ ^ui K ikii of 5>.' ckSiJii?*" *" '■'''""'■■' ** •'(n*^ "^

A DIAGRAM ILLUSTRATING TH r RE
OF 3655 DAYS OF THE LARGER EG
AND TO THE CYNIC CIRCLE OF

MYTHICALLY AS 443 Y E A R S . TKE L D
fOR ONE FOURTH OF THE 332 DAYS IN THE SIDCTt
OF THE CYNrC CIRCLE

ION OF THE EGYPTIAN SOLAR YEAR
iriAN CYCLES OF SOLAR TIME;

MONTHS, NUMBERING 443 DAYS
tAR YEAR OF 360 DAYS WITH 83 DAYS

lEAR OF THE OLD CHRONICLE) MAKE THE 4*3 DAYS

THE OLD EGYPTIAN YEAR (S OLAR. LU

LUSTRUM OF JIV^TO THE CYNIC CYCl*

-AGAL CYCLE , OF 2J^IiOl Y"^OR 100 1^

THE HAND POINTS TO THE Bl

MOON NEAREST TO, OR AT Tl

,& SIDERAL.)IN ITS RELATION TO THE
F lt6lY"'; AND TO THE GREAT ZODI-
:3 36-51: YEARSr ^<',52.5Y"'._
NNINC OF THE YEAR WITH THE NEW
AUTUMNAL EpUINOX.

'-^-V«

VJ -/

THE LATE E IVI P E '(

Supposed to Tepreseut tlie rela'^

and descena..

\-^W7

lii

v^^

..i. . v.>.,i- ,

I OF CHINAS JOS

of tlie "New Moon to its ascending
Ixodes m Leo.

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cr>

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CJ3

C3 c/5

^ rr-c QJ

O CD

C3 o

S e'i

^>-

PART L

CHRONOLOGY OF EGYPT,

WITH

INTEODUCTORY REMARKS.

The idea whicli forms tlie heading of this Tract occurred to me
merely as a basis for remodelling certain observations on the idolatry
of the ancients, originally written as an Appendix to Tract Fii'st.
But in attempting to realise the idea, I soon found out that I had
proposed for myself a task of greater magnitude than I had antici-
pated. For it is impossible satisfactorily to attempt to trace a
connection, between the Baal-worshij) of the ancients and the Brah-
minism of the Hindus without entering upon perplexing discussions
respecting the chronology of the ancient Egyptians, as being, like
that of the Hindus, in a very great measure mythic, even when
claiming for itself the character of a true historic chronology. Yet
we are continually told that the chronology of the Hebrew text of
Scripture (which is followed by Jews and Roman Catholics as well
as by ourselves) is not to be credited in its version of the Mosaic
records, because it does not harmonise with the chronology of the
Egyptians, and that the Septuagint, or Greek version, is more en-
titled to credit, because it numbers more years over the history of
man than the Hebrew version does. Yet, when fairly compared,
the Egyptian chronology will not acquire thereby any confirmation
of its assumed historical credit ; and the Septuagint version (so far
as the genealogies of the antediluvian and postdiluvian patriarchs
are concerned) will seem to have tampered with the true chrono-
logy of the Mosaic records, to gratify the national vanity of the
Egyptians in the days of Ptolemy Philadelphus, when establishing
the Alexandrine Library.

They who favour the lengthened chronology of the Septuagint
are not sparing in their attacks upon the anti-Christian Jews of
the apostolic age, and in the early centuries of Christianity. They
allege that the Greek chronology was the true one, and that it was
falsified in the Hebrew text only after the beginning of the Chris-
tian era, to meet a certain argument drawn from prophecy by the
early Christians, in proof that Christ was the tnxe Messiah. To
my mind this accusation is incapable of being sustained by proof.
For I know of no scriptural prophecy which represents the seventh
millennium of the world as the time foreordained of God for Mes-
siah's Millennial reign, nor (were it thus), could such prediction be
verified by the chronology of the Septuagint any more than by
that of the Hebrew Bible, as referring to the events of the Apos-
tolic Age. The existence of a motive seems to have been a fiction
of their accusers, and they have enough against them without hav-
ing theii' faults magnified by false accusations.

The fact is well established that the Gentiles, as well as the
Jews, were, before the incarnation of Christ, anticijiating the earthly
manifestation of some heavenly being to ameliorate the condition
of man on earth. The Gentiles had their Sybils' books, even as
the Jews had their divinely-inspired prophecies. But the latter
were often interpreted in a spirit as vague and as worldly as the
former.

What stronger evidence can we need of tliis than the mistakes
of the Apostles recorded in Scripture against them on the subject
of Messiah's kingdom ? These we know continued throughout the
whole of Christ's earthly ministry, especially at his crucifixion,
and even after his resurrection. Nor were they corrected fully
until the true meaning of his discourses with them on earth was
brought home to their hearts, when remembered by them in asso-
ciation with the gift of the Holy Ghost as the spiritixal and eternal
Comfoiiier of Christ's second advent to his Chiu'ch — the Lord and
Giver of Life. What wonder, then, if prejudices which assailed
the Apostles in the days of our Lord's ministry should afterwai'ds
have impaii'ed to others much of the consolation designed of God
for them by the gift of the Holy Ghost 1

The notion that the close of the world's sixth millennium was
to be the time foreordained of God for Messiah's advent (as the
High Priest and King of God's people then inaugurating a mil-

lennial reign on earth), and the consequent temptation to represent
the events of the apostolic age as fulfilling this expectation of pro-
phecy chronologically, was in truth the creed of many early Chris-
tians; yet it has no Scriptural foundation. Its origin seems to
have been one of Gentile tradition, corrupting Jewish prophecy, by
mixing up therewith its own superstitions derived from a division
of lunar time into sevenths compared with solar time.

Thus, the Jewish errors respecting Messiah's kingdom had a
heathen origin ; and have, to a large extent, been perpetuated to
this very day in the Church of Chi'ist by the Judaizing tendencies
of the so-called Fathers of the Christian Church.

For, notwithstanding their inconsistencies of doctrine, many
would canonize them, not merely as compeers of the Apostles, but
as entitled to exercise the judgment of a supplementary and cor-
rective teaching beyond that contained in the simple text of our
Canonical Scriptures ; though, in the XXXIX Articles of our
Chvirch we are taught to regard Holy Scripture, and that alone,
as containing all things necessaiy for salvation.

The apocryjihal writings of man's traditions, however honoured
by any Fathers of the Christian Church, have therefore no claim to
be received by us as having any Divine authority in correction of,
or supplementary to the teaching of the twelve Apostles, similar to
the authority with which those Apostles were invested by Christ
for judgment on the twelve tribes of Israel (Matt, xix, 28), when
erroneously interpreting the Mosaic Law in a spii-it which caused
the church and nation to reject Christ for their Messiah. John
V, 46.

My I'easons for this assertion are based upon a comparison of
the Apocryphal Book of Enoch with the mythological traditions of
Hindu and Egyptian chronology to the limited extent of my ability.

The History of Egyjjt is so intimately connected with that of
Abraham and his seed (as that of the world's redemption in Christ,
or by a way of holiness, foreordained of God before the woi'ld be-
gan) that I shall fii'st of all direct attention to it.

In doing this I shall make the old Egyptian chronicle (of
which Syncellus has preserved to us a copy of very gi-eat value,
though to a certain extent imperfect) the focus, as it were, of evi-
dence from other sources concentrated thereon. In this form I
hope to shew that the chronology of ancient Egyptian History, so
far as it can be ascertained upon authentic data, does not extend

back so far as the flood of Noali's day, according to the date as-
signed thereto in our Bibles, except as a chronology of mythical
traditions apparently derived from the Chaldseans and PhcenicianH.
The antediluvian traditions of these nations shew, in truth, a com-
mon origin with those of ISIosaic record ; but there is this ever-
lastingly important diiference, that whereas the Gentile traditions
are mixed up with absurd fables, Moses (by inspiration of spiritual
discernment between truth and error in these matters, added to
other specific evidences of power and \\dsdom miraculously given of
God) has recorded only what it was essential for a people designed
to take the lead in the regeneration of the world to know respect-
ing the early history of man. The simplicity of the narrative tes-
tifies indirectly to its truthfulness. He, moreover, deduces the
genealogies of the antediluvian patriarchs from the line of Seth,
whereas the Gentiles derive those of their Hero-Gods from Cain,
through his son Enoch ; from whom they profess to have derived
their earliest knowledge of astronomy, and the details of their
moral and prophetic traditions on the subject of religion.

It seems perfectly absurd to demand that our ckronology of
the antediluvian patriarchs should be lengthened, to make it har-
monise with the historical traditions of the oriental nations.

For those of the Chaldseans (which represent the principal evi-
dence in this case) profess only to number 1200 years over the an-
tediluvian period of man's liistory, whereas the Hebrew text of the
Mosaic record, which we follow, accounts historically for 16.56
years !

Yet we are told this should be lengthened to the 2242 years of
the Septuagint ; and some would extend it much further, on a
vague supposition that the events recorded must have extended
over a gi-eater range of time than that attributed thereto either in
the Chald?ean or Mosaic record. But this objection is wholly
foreign to that of the statement it was assumed to support, viz.,
that the oriental nations do, on true chronological data, carry the
history of man further back than the Hebrew chronology of the
Mosaic records, and that they have tiaie historic records from a
period long preceding our date of the flood, without any memorial
of a universal flood. Yet, in fact, their chronology does not ex-
tend so far back as that based by ourselves upon the Hebrew text
of Scripture.

It is, moreover, not improbable that the Chaldiean chronology

of Berosus, assiguing only 1200 years to the antediluviau period of
man's history, represents their artificial computation of time by
decades of years (called Sari), so applied as to give to their mythi-
cal traditions of history the semblance of true chronological exact-
ness.

For the Hindu Kali-yug, or age of time, numbers 432,000 se-
conds of time=5 days of 24 hours, or 10 days of 12 hours. Also
432,000 days=1200 old Chaldsean years of 360 days each. And
432,000 lunations of 30 days each=36,000 such years. Herein
we observe a basis of valuable estimation underlying the whole
system of the Hindu chronology in its comjiixtation of time by yugs
or ages, in which the great or Divine age represents a decade of
Kali-yugs or ages of time. In other words, if the age of time is 5
days (for an equation of solar and lunar time) the Divine age is
50 days. If the age of time is 1200 years, the Divine age is
12,000 years, and so on, until 100 large cycles of time are numbered
mythically over the life of Brahma (as a mythic impersonation of
the solar year and its cycles of time) iipon the basis that 432,000
lunations are 36,000 years. That was the time anciently reckoned
over a complete revolution in the signs of the zodiac, according to
the old Chaldtean year of 360 days. For, at the rate of 1 degree in
100 years, 360 times 100 (for the 360 degrees) number 36,000 years.

It is a similar basis which underlies the mythic chronology of
the old Egyptian chronicle. But in that case the solar year is sup-
posed to number 36-5:^ days. This was the basis of the solar cycle
called the cynic circle ; because, in 1460 years the j of a day, an-
nually counted, amounted to a whole year.

Hence, in the multiplication of yeai's as of days, 100 times 36o;|-
=36,525, for the years mythically numbered over the old Egyp-
tian chronicle.

But, to return to the postdiluvian chronology of the Egyjitians,
its eight oldest god-kings had confessedly a mythic origin to make
the traditions of Egyptian history vie in antiquity with the ante-
diluvian traditions of the Chaldteans.

Again, the eight god-kings of the Egyptians, in their relation to
the mythic times of man's postdiluvian history, are a very service-
able fiction for transferring, under fictitious names, the events of a
later historic period up into the higher regions of obsciu'e mythic
traditions. For the beginning of the kingdom, when dated b.c.
2231 (as in the old chronicle), has a mythical commencement in

I)re-lii8toric times, chronicled as times of veritable history. For
the events recorded of those early times belong to a later period, as
testified by Herodotus, ^lyion the authority of the Egypticm priests^
from whom lie received his information.

Much of what once seemed stupidly absurd as penned by him,
relying on the veracity of others, without even affecting to under-
stand what he wrote, does (upon finding from other sources the
true clue to its intei-pretation) make his testimony a more reliable
authoi'ity than that of Syncellus, Jackson, and others, for they have
altered the testimony of Manetho to suit their own differing views,
wliilst the second pai't of the canon of Eratosthenes has been wholly
lost to the world, because Syncellus could not in any way make it
subserve his own views of Egyjitian Chronology.

The extravagant and contradictory number of years assigned by
Manetho (as quoted by Osborne, vol. 1, p. 181) to the duration of
thirty dynasties, as equally true from the soTne temple records,
though summed up as 5462 years and 355.5 years, can only be ex-
plained as of false impressions received from registers made for
different objects. Each (according to the mode of computation then
in use) might possibly have truthfully fulfilled its own object, if
rightly used and understood. Thus, 54:62 years are a near approxi-
mation to the sum of all the dynasties, sicccessive and contemporary,
according to the details of the chronology assigned to the 30
dynasties of Manetho by Jackson. The fault is numbering them
as if all were successive. For it is admitted on all hands that, to
a very large extent, they were not successive kings. The extent to
which they were not can only now be determined in so far as the
true historical range of chronology is capable of being confined
within precise limits, by comparison of the testimony of Herodotus
and others with this old Egyptian chronicle, in correction of the
multiplied errors which have originated in what Syncellus called a
misajiprehension of the old chronicle by Manetho. Yet the correc-
tion of Manetho by the chronologists of the same school as Syn-
cellus has very materially contributed to the confusion of thought
which prevails on this subject.

The 3555 years of Osborne's reference are capable of illustra-
tion thus, as an error of the copyist, blending together in confusion
three distinct modes of their temple registration : —

The 1076 solar years numbered over the first part of the Canon of Eratos-
thenes, represent the 34,644 mythic years, reckoned as funations over the first

or mythic part of the old chronicle. But in these the 443 years of the cynic cii-cle
were included. By inadvertence, therefore, that number occui-s twice.
To the above 1076 solar years

Add the 1703 years numbered over the last fifteen dynasties of the old

chronicle.

Add the 178 years of manifest defect in that clironicle.

Total 2957 years, or the sum of the chronicle (mythical and his-
torical) in solar years.

Add the 443 of the Cynic circle, to which no reference is made in the

Canon of Eratosthenes. Yet, from that the 1076
years of tliis reckoning seem to have been taken,
without perceiving that they were also an equiva-
lent in solar years for the 34,644 mythic years of
the old chronicle.

Add also the 155 years of Lepsius' second dynasty of immortals, numbered

as thirteen demigods, of whom Horus was the first.

3555 years.

The Old Egyptian Chronicle, as quoted hy Jackson in vol. 2, p. 95,
of his " Chronological Antiquities."

Concerning the Old Clironicle, Syncellus, who has preserved
an imperfect copy of it, says " There is an old clu'onicle current
among the Egyptians " (by which he thinks Manetho was led into
some erroi's), "which contains, in 30 dynasties and 113 genera-
tions, an immense number of years, viz., 36,525. These dynasties
consisted first of Aurites, secondly of Mezraites, and thirdly of
Egyptians : namely, the time of Vulcan (the first Aurite) is not set
down, because he shines by night and by day. Helius, the son of
Vulcan, x'eigned 30,000 years ; then Saturn, and the rest of the 1 2
gods, reigned 3984 years; then 8 demigods reigned 217 years.
After these, 15 generations of the cynic cii'cle are recorded to have
reigned 443 years. Next succeeded the 16th dynasty, which was
8 generations of Tanites, who reigned 190 years. Then the 17th
dynasty, which was oi Memphites, 4 generations, who reigned 103
years. After these, the 18th dynasty, which was 14 generations
of Memphites, Avho reigned 348 years. Next followed the 19tli

djmaiity, which was of JDiospolitans, 5 generations, who reigned
194: years. Then tlie 20th dynasty, which was 8 generations of
JDiospolitans, who reigned 228 years. After these succeeded the
21st dynasty, wliich was of Tanites, G generations, who reigned
121 yeai's. Then the 22d dynasty, of Tanites, 3 generations, who
reigned 48 years. Next the 23d dynasty, which was of Dios-
politans, 2 generations, who reigned 19 years. After this suc-
ceeded the 24th dynasty, whicli was 3 generations of >Saites, who
reigned 44 years. Then the 26th dynasty, which was of Mem-
phites, 7 generations, who reigned 177 years. After this the 27th
dynasty, which was of Persians, 5 generations, who reigned 124
years." (The 28th dynasty is omitted, through a defect in the
copy of Syncelhis, which was one Saite, who reigned 6 years, as
both Africanus and Eusebius have it from Manetho.) " Then
followed the 29th dynasty, which was of Tanites, who reigned 39
years (the number of tlie generations is omitted, which ai'e 4 in
Africanus, from Manetho, and 5 in Eusebius). Then the 30th
dynasty, which was one Tanite, who reigned 18 years. The sum
of these 30 dynasties was 36,525; which is the multiplication of
1461 years by 25, and completes the revolution of the zodiac by
the reckoning of the Egyptians and Greeks, when the equinoctial
point placed in the first degree of Aries returns to the same place ;
as is set forth in the Genesis of Hermes, and in the Cyrannic*
books."

Note on the Old Egyptian Chronicle, and introdudory to the
Analysis which follows.

That the interpretation given (in the Analysis) to the 30,000
years, the 3984 years, the 217 yeai's, and the 443 years, numbered
over ihejirst and evidently mythic part of the Old Chronicle, is not

* Egyptian Hooks of Miscellanies, as exjilained by Jackson, from Salinasius
Prolegom. ad Solin, p. 19. See Gear's Notes on SjTicel., Clu-ouolog., p. 35,
and Fabric. Bibl. Gr,, lib. i, c. ii, pp. 78, 79.

N.B. — The historic times of this Old Clironicle terminate, like the dynasties
of Manetho, with the conquest of Egj'pt by the Persians, under Ochus, B.C. 350.

fanciful, but faithfully i*epresents both the character and astro-
nomical origin of the computations thus made, will, I hope, be
clear, from the following considerations, as confirmed by the result
obtained in the Analysis, when thus interpreting the Old Chronicle.

The planet Satiu'n (which was furthest from the Earth as the
immoveable centre of the ancient astronomical system), according
to Moseley, " completes one revolution of its orbit in 29 years 5
months 1 4 days of owy time in length."

Supj)osing this period to be estimated in the Chronicle as 30
years, to avoid fractions, then the 30,000 years of this reference
will mean 1000 revolutions of Saturn.

Thus calculated, every revolution of Saturn had to this great
planetary cycle of 30,000 years the same proportionate relation as
1 monthly lunation of 30 days had to 1000 lunations, or 30,000
days.

But 1000 lunations number 4 times 223, with a remainder of
108 lunations.

Now, 223 lunations were the celebrated Chaldsean Sarus, by
which the ancients calculated the return of eclipses. Also, 108
lunations were 9 luni-solar years of 360 days each, and, therefore,
more than a decade of stellar years. For, omitting fractions, the
stellar year numbers only 12 times 27, or 324 days. Of these,
^ = 108 days, and | = 21G days, according to the number of 217
years mythically proportioned to the reign of 8 out of 12 demigods
in the old Egyptian Chronicle. Note also 2 Chaldsean Sari of 223
lunations each, or 446 lunations, answer nearly to the 443 years
mythically numbered over the 15 generations of the cynic circle,
considered as 15 revolutions of Saturn; for 15 times 29 g years
are 444 years.

Again, Moseley tells us, " Jupiter's revolution round the Sun
is completed in 4332 days 14 hours 2 minutes, or nearly 12 years."

The complete stellar year of 12 times 27^ days is 333 days;
for these 332 seem here substituted; 12 times 332 being exactly
the 3984 days, mythically called years^ in the old Chronicle.

Again, ^^^==111, and twice 111 are 222, whether reckoned
as days, lunations, or years. Hence we seem to trace the origin of
dividing lunations and years into third parts, as the most con-
venient form of subdivision in a system of computation which
numbered its years, lunations, and days by decades, as the Egyp-
tians, Chaldseans, and Hindus seem to have done.

The planetary system of the ancients is thus described in the
Somnium Scipionis of Cicero. — Vol. iv, Ernesti, cap. iv, p. 423 :

1. Saturn.

2. Jupiter.

3. Mars.

4. The Sun, about midway.

5. Mercui

IS, J

. as satellites of the Sun.

6. Venus,

7. The Moon, lowest of the planets.

8. The region occupied by the spii'its of men — viz., of embryo

hiiman life — with the spirits of the departed, and the
spirits of the immortals ruling over human affairs.

9. The Earth, as lowest and immoveable.

I shall translate the passage of Cicero, for the convenience of
general readers. It is wi-itten in the form of a dialogue between
Scipio and Africanus ; and begins by representing Scipio under a
stupor of amazement at the nothingness of their boasted Roman
Empire, extending over all the earth, when considered under con-
trast of reference to the immensity of space.

" Which, when I would more accurately have considered,
How long, T prithee, said Africanus, will your thoughts be fixed
upon the ground? Do you not see into what a temple you have
come? All things are (you must know) comprehended within
nine circles, or I'ather spheres. Of these one is celestial, viz., the
outermost, which comprehends all the rest, as tlie Sujjrevie God,
impelling the rest with the power of all. The everlasting courses
of the planetary revolutions are part of him, to whom there are
seven subjected, whose motion is retrogi-ade, and contrary to that
of heaven (i.e., the firmament).*

" Of these, she whom men call Satumia on Earth i-ules one
sphere. Next comes that effulgence called Jupiter's, lucky and
salutaiy to the race of men. Then that which you call Mars,
glaring and terrific to Earth. Next the Sun, the leader, prince,
and ruler of the other lights, the soul and guiding spirit of the
woi'ld, of so great a size as to illumine and pervade all things with
its light, occupies below them nearly mid space. Venus and
Mercury attend him as companions in their respective courses;

* See Illustration of Enoch, No. 1.

and the Moon, illumined by the rays of the Sun, revolves in the
lowest orbit; for beneath (so far as we know — for such seems to
be the meaning of "jam" hitherto) there is nothing biit what is
mortal and frail, except the spirits given to the race of men hy the
munificence of the gods. Above the Moon all things are eternal ;
for the Eaith, which is the centre (of the system) and the ninth
(sphere), does not revolve, and is lowest, and towards it all heavy-
bodies are borne by their own gravitation."

The above interpretation of the Old Egyptian Chronicle will,
perhaps, some day lead to an intelligible explication of Herodotus
ii, cap. 142.*

For he seems not to be relating any miraculous occurrence (in
our scriptural application of the word), as commonly supposed;
but to be chronicling historically the time and circvimstances
under which astronomers fii'st noticed some remarkable pheno-
menon affecting the preexisting relation of the Sun to the stars
which stud its pathway through the ecliptic; and that there had
been a recurrence thereof twice before the fact of its periodic
recurrence under a fixed law began to be determined.

I am strongly inclined to suspect that reference is here made
to the earliest observations of Egyptian astronomers on the won-
derful phenomena which would long be recorded with much per-
plexity of thought thereon, " before the precession of the equinoxes"
began to be scientifically determined and accounted for.

The following passage from Mitchell's Astronomy, p. 53, seems
to countenance some such interpretation of Herodotus :

" A remarkable discovery, made in the remote ages of the
world, throws some further light on the era of primitive astro-
nomical researches. The release of the earth from the icy fetters
of Winter, the return of Spring, and the revivification of nature,
is a period hailed with uncommon delight in all ages of the world.
To be able to anticipate its coming, from some astronomical pheno-
menon, was an object of earnest investigation by the ancients.

" It was found that the sun's entrance into the equinox, reducing
to equality the length of day and night, always heralded the
coming of the Spring. Hence, to mark the equinoctial point
among the fixed stars, and to note the place of some brilliant star
whose appearance in the early morning dawn would announce the

See Historical Extracts, Appendix A, 2.

.sun's approticli to tlic equator, was early accomplished, with all
possible accuracy. This star ooce selected, it was believed that it
should remain for ever in its place.

" The sun's path among the fixed stars had been watched with
success, and it seemed to remain absolutely unchanged, and hence
the points in which it crossed the equator for a long while were
looked upon as fixed and immoveable; and indeed centuries must
have passed away before any change could become sensible to the
naked eye and its rude instrumental auxiliaries. But a time
arrives at last, when the bright star, which for more than 500
years had with its morning ray announced the season of flowers, is
lost.

" It has foiled to give its warning. Spring has come, the
forests bud, the flowers bloom, but the star which once gave
promise, and whose ray had been hailed Avith so much delight by
many generations is no longer found. The hoary patriarch recals
the long experience of 100 years, and now perceives that each
succeeding Spring had followed more and more rapidly after the
appearance of the sentinel star.

" Each year the interval from the fii'st ajjpearance of the star
in the early dawn, up to the equality of day and night, had grown
less and less ; and now the equinox came, but the star remained
invisible, and did not emerge from the sun's beams until the
eqxiinox had passed.

" Long and deeply were these facts pondered and weighed.
At length truth dawned, and the discovery bi'oke xipon the un-
willing mind, that the sun's path among the fixed stars was
actually changing, and that his point of crossing the equator was
slowly moving backwards towards the west, and leaidng the stars
behind. The same motion, only greatly more rapid, had been
recognised in the shifting of the moon's node, and in the rapid
motion of the points at which her track crossed the equator. The
retrograde motion of the equinoctial points caused the sun to reach
these points earlier than it would have done had they remained
fixed, and hence arose the precession of the equinoxes.

" This discoA'ery justly ranks among the most important
achieved by antiquity. Its exjilanation was infinitely above the
reach of human effort at that early day; but to have detected the
fact, and to have marked a motion so slow and shrouded, gives
evidence of a closeness of observation worthy of the highest ad-
miration."

This I'ecession of the eqiiiuoctial points to a position eastward
in longitude of the point at which the sun's path really crossed the
equator at the vernal equinox, would represent the point at which
the sun thus crossed the equator as westward of the fixed star in
relation to which its arrival at the equator had previously been
eastward. This would also make a corresponding change in the
relation of the sun's path to the position of the fixed stars, on
crossing the equator at the autumnal equinox. If rising to the
west of any fixed star, the place of sunset would necessarily be to
the east of such star. This, I apprehend, is the meaning of Hero-
dotus, in his report of what the Egyptian priests told him, viz.,
"that in a period of 11,340 years" (which I interpret of lunatAons,
making only 9 -id solar years), "the sun had twice risen where
he uniformly goes down, and twice gone down whei-e he uniformly
rises."

For he qualifies his remark as if pointing to the observation of
an astronomical phenomenon of which he could give no satisfactory
accoimt, without seeming to i-egard these events as miixccidous ;
which some do, by interpreting them as the events of Joshua x, 12,
and 2 Kings xx, 8-12, noticed by the heathen, and chronicled in
a varied form. Herodotus expressly adds — " This, however, had
produced no alteration in the climate ot Egypt ; the fruits of the
earth and the phenomena of the Nile had always been the same,
nor had any extraordinary or fatal diseases occurred."

By the calculation of astronomers it will take 25,74:5 years for
the eqiiiuoctial points to make a complete I'evolution ; and "■'^^^-
gives rather more than 71 years to a degree, as the measure of
this precession. Again, "i? will give rather more than 13 degrees
as the limit of this reti'ograde movement in the 94o years referred
to by Herodotus. Within that number of degrees the phenomenon
may have been observed, in the changed relation of the sun's
coui'se to two distinct stars of magnitude, at the time of its
crossing the equator, before any general law in explanation thereof
began to be deduced therefrom. The times referred to by Hero-
dotus were those in which the arts and sciences were cultivated
with great success, under the twelve kings, from Mceris to Sethos,
the Priest of Yulcan. For they followed the 330 from Menes to
Mceris, " who were not distinguished by any acts of magnificence or

Analysis of the Old Egyptian Chronicle, which nwmbers ^Cj,rr25 years,
over 30 Dynasties, and 113 Generations of Egyjitian Kings.

These Dynasties had tliree classifications, viz : —

1. AuRiTKS, or Sun-Gods, whose supreme king was Vulcan.

2. Mezraites, viz., the descendants of Mizraira or Menes.

3. Egyptians, probably the Phutitcs, who divided Egypt with the Mezraites,

Part I.

No. of
Dynasties

CLASSIFICATION.

No. of
Generations.

Years of Reign,
Mythic and Solar.

Vulcan, the first Aurite, like the old

Brahma of the Hindus, regarded

as the father of time, and therefore

comprehending the whole cycle of

years enumerated in the clironicle.

)

Helius, the son of Vulcan, and there-

fore of the same dynasty. By the

30,000 years of his reign are meant

30,000 or 83^1

.''o many clays, or 1000 lunations.

being 83g solar years

" Saturn, and the rest of the 12
Gods." These are a deified imper-
sonation of the stellar year, of 12
times 27 g days, making 328 days,
and reckonecl to the extent of 12
years, according to the orbit of
Jupiter. For 12 x 328 = 3936

years, add 48 years for the 4 days
omitted annually (according to

1^ 12

3,984 or 332

Enoch xxix, 2), and we have the

3984 of this chronicle. These,

numbered evidently as lunations

in the canon of Eratosthenes, form

part of the 1076 years numbered

over part 1st, and make 332 solar

years

The 8 oldest Gods of Egypt, called

\ «

217 as 217

Demigods in this chronicle

The Hero -Demigods of the cjmic
circle

! "

443 as 443

To these add (from Herodotus ii, cap.

144) Horus, as the superior of this

class, through uhom the Gods ^^last

had communication vith men."

For many of the old Eg^'ptian

Kings (especially Soris and Tlw'h-

mosis, as evidenced in the now ex-

tant monumental records of Egj-pt),

were regarded as mortal imper-

sonations of Horus, the last of the.

immortals

Comprehending total of

34,644 or 1076 1

Dynasties.

Generations in

Years.

Part If iif Old Eyyptiaii Chronicle.

Dynasties.

XVI

XVII

CLASSIFICATION.

Genera-
tions.

Keign in Solar
Years.

Beg
B.C.

B.C.

nning

2231
190

2041
103

If ending B.C. 350. i
From Menes to
AmuntimJEus.

Saites, Aphopljis, !
<fec. &c.

Tanites, nimibering
Memphites

8 in
4 '

190 years.

103 -r

XVIIl

Memphites

14 -r

348 '

B.C.

1938
348

Age of Thothmosis,
&c.

XIX

Diospolitaus

5 '

194 -

B.C.

1590
194

Age of the E-sodus.

XX
XXI

Diospolitaiis

For defect of the
Chronicle, in the
times of the mor-
tal Idngs, add

Tanites

8 '

6 '

228 -
178 "
121

B.C.
B.C.
B.C.

1396

228

1168
178

990
121

To the xxth dynasty
Jahn assigns 1*

nameless kings ;
and this evidently
seems to be the
defective part of
the Chronicle.

XXII

Tanites

3 .

48 '

B.C.

869
48

XXIII

Diospolitans ...

2 '

19 ^

B.C.

821
19

XXIV

Saites

3 '

44 -

B.C.

802
44

XXV

XXVI

XXVII

XXVIII

XXIX

Ethiopians

Memphites

3 "
7 '
5 .
1 '
5 '

44 '
177 '
124 '

6
39 "

B.C.
B.C.
B.C.
B.C.
B.C.

758
44

714
177

537
124

413
6

407
39

To this belongs the
references of 2
Kings xviL 4 ; 2
Kings xix. 9.

Called ''Saite" by
Jahn. To this
belonged Psam-
mitichus, and the
references of 2
Kings xxiii. 29 ;
Jereni. xliv. 30.

Per.sians

Saite

Tanites

XXX

Tanite

1 '

18 M

B.C.
B.C.

368
18

350

■■

1
1

!
I

Add fj-Mu first part...

75 in

38 ^

1,881 years.
Ending
34,644 years.

Potal

113 in

36,525 years.

The Chronology of the old E(jy2itian Chronicle compared witli that
of Herodottis.

Take B.C. 525 as dating the conquest of Egypt by Cambyses.

Add 29 years to the 1 6th of the reign of Ama.sis, which, in all, lasted

45 years.

B.C 554 the year which dates the end of the 1250 years numbered by

Herodotus from the cessation of the reign of Bacchus.
Add 1250 years.

B.C 1804 terminates the reign of Bacchus.

Add 167 or the difference between 1250 and 1417.

B.C 1971 terminates the reign of Hercules.

Add 43 or the difference between 1417 and 1460.

B.C 2014 tei-miuates the reign of Pan.

Add 217 for the tunes of the oldest Gods, of whom Pan was one.

B.C 2231

The times from Bacchus to Horus (the last of the immortals) .
are to be measured by the difference between the 15,000 lunations,
or 1250 yeai-s, from Bacchus to Amasis, and the 11,34:0 lunations,
or 94:5 years, numbered over the 341 Piromis.

For these Piromis we are told were all men who lived after the
times of the immortals. Of these 341 Piromis, it is also said that
they v\-ere, to the extent of 330 kings, those who ruled from Menes
to Moeris inclusive ; but that none of them did anything worthy
of note, except the last. He (Moeris) was the fii-st of twelve who
distinguished themselves. Of these the last was Sethos, a priest
of Yulcan, and in his day there were twelve contemporary kings,
of whom one (Psammitichu.s) subdued the rest, and made the king-
dom his own, by aid of some lonians and Carians. From this
time Herodotus adds, the history of Egyj)t has its records confirmed
by the contemporary history of Greece. Possibly for this reason
Blair does not carry the chronology of Egyi)tian history further
back than the beginning of the reign of Psammitichus.

But, to return to the times between Bacchus and Horus, as
preceding those of the 341 Piromis, 15,000 lunations, less 11,340
lunations, make 3660 lunations or 305 solar yeju-s, which is the
period numbered over the last dynasty of immortals in the list

of Lepsius from tlie temple records, hence the '30d years of dif-
ference, and the 945 years for the times of the Pu'omis make up
the 1250 yeax's between the end of the reign of Bacchus and the
16th of Amasis, or B.C. ooi.

From B.C. 1804, or the end of the reigii of Bacchus

Take 305 years.

Tlien B.C. 1499 termuiate.s the reigii of Horus.
Take 945

Then B.C. 554 dates the 16th of the reigu of Amasis, as the basis of the
computations made by Herodotus, when harmonised
with the years numbered over the last 15 dynasties of
the old Egyptian chronicle.

Add 29 years to the 45th and last year of the reig-n of Amasis.

B.C 525 dates the conquest of Egj^pt by Cambyses.

Beloe from Aulus Gellius, lib. xv, 23, says Herodotus was
fifty-three years old at the beginning of the Peloponnesian war,
and dates his birth B.C. 444 ; but he dates the beginning of the
Peloponnesian war from the second year of Olym. Ixxxvi, whereas
Dr Butler dates it from B.C. 431, or the second year of Olymp.
Ixxxvii, making a difference of four yeais.

Autltentic Chronology of the Kings of Egypt from Fsammiticlius to
tJie Conquest of Egypt by the Persians, in the tenth year of
Darius Ochus, or B.C. 350.*

1. Psammitichus began to reign B.C. 670

He reigned 54 years.

2. Neco (the Nechao of 2d

Kings xxiii, 29) B.C. 616

He reigned 16 years.

3. Psammis reigned 6 j'ears,

beginning B.C. 600

4. Apries (or Vapln-es, the

Pharaoh Hophi-aofJerem.
xliv, 30), 24 years, be-
ginning B.C. 594

Interregnum B.C. 570

5. Amasis, beginning B.C. 569

1. Egypt recovered from Darius No-

thus, in the 11th year of his reign,
by the revolt of Amyi-tseus the Saite,
who reigned 6 years, from B.C. 414

2. Pausiris, 8 years, fi-om B.C. 408

3. Psammitichus, 5 years, from B.C. 400

4. Nephereus, 6 years, from... B.C. 395

5. Acoris, 13 years, fi-om B.C. 377

6. Psammuthis.

7. Nepherites.

8. Nectabenes I, for 12 yeai-s,

from B-C. 375

9. Tachos, 2 years, fi-om B.o. 363

* See Historical Extracts in Appendix A, 2.

Egypt wjiH c<jn<iueied by : —

1. Cambyses, in the 45 th year

of the reign of Amasis, or B.C. 525
( He reigned 2 years, anil his

2. •< Successor, Smerdis, eight
(months, to B.C. 522

3. Darius Hystaspes 36 years,

beginning B.C. 521

4. Xerxes I, for 20 years, be-

ginning B.C. 485

5. Artabanus, seven months... B.C. 465

6. Artaxerxes Longimanus,

reigned40years, beginning B.C. 464

7. Xerxes II, for two months.. B.C. 425

8. Sogdianus | ^^ ^24

9. Darius Nothus )

10. Nectabenes II, beginning.. B.C. 361
Conquererl after 11 years
by Darius Ochus, in the
10th year of his reign,
and thus again subjected
to the Persians B.C. 350

The Egyptian Chronology of Herodotus (ii, cap. 43, and 144, 14-5),
from Pan, one of the eight and oldest Gods of Egypt, to Amams,
toho teas conquered by Cambyses.

The eight gods, we are told, produced the twelve, and they in
their turn produced the fifteen generations of the cynic circle.
These reigned, according to the old Egyptian chronicle, 443 years ;
and of these (as the last of the immortals) Horus was the superior,
through whom they held communication with the mortal kings of
Egyi^t. This is the sense in which Horus is called " last of .the
immortals" by Herodotus.

From Pan to Amasis, Herodotus says, " a still more distant
period is reckoned," viz., compared with the times com-
puted from Hercules and Bacchics,

This period, however, may be fixed by the Temple Lists of
Lepsius, compared with the follomng passage from Israel in
Egypt, p. 178 :—

" Tlie records open with the statement that iclicn Menes,
the human founder of the kingdom, ascended the throne,
Egypt had been governed by the gods for more than
17,000 years

From Hercules, who was a god of the second rank, or one of the
twelve whom the eight produced Herodotus (ii, 43), numbers
to A masis

Luna-
tions.

Solar
Years.

17,430=11460

17,000 «,1417

From Bacchus, who was oiily of the third rank, or of the num- ) tions. Years.

ber of those whom the twelve produced, and also called r 15,000 = 1250
Osiris Herodotus (ii, 145), nmnbera to Amasis

Horus, " whom the Greeks call Apollo," was the son of Bacchus -.
or Osiris. His reign (as the superior of the fifteen genera- ]
tions of the heroes of the cynic circle, and the mediimi of I
their commimication with men), terminated at the beginning I 3,660= 305
of the 11,340 limations or 945 years numbered over the times
of 341 Piromis, e.rtending from Menes, the first mortal Tcing, \
to Sethos '

Add for the times of the 341 Piromis ,.. 11,340= 945

N.B. — The monumental records of Egypt now extant bear ample testimony
to the fact that many of the early kings of Egj^t (especially Soris and Thoth -
mosis) were mythically regarded as human impersonations of Horus.

Osborne (vol. i, p. 226-229), also tells us (and it is a fact of the
utmost importance for a correct harmony of otherwise widely-dis-
cordant chronologies) that whUst the monumental records con'obo-
rate the testimony of all ancient writers that the first king of all
Egypt was called Menes, there are many transcriptions of the name
on the monuments. " These transcriptions of the name of Menes
all belong to later periods. The one at Ghizeh dates about 200
years after his times. That at the Memnonium belongs to the
nineteenth dynasty, early in the new kingdom. The Turin Papyrus
is certainly not more ancient than the Memnonium, in all jjroba-
bility much more modern. Not a trace or vestige of anything
belonging to the age of Menes or his successors for many genera-
tions is known to exist in Egypt. To the pages of the classical
^Yr iters, therefore, we must have recourse for the only remaining
historical notices of the first man that reigned there."

There is therefore no evidence that the historically recorded
kings of Egypt (on comparing the temple lists and monumental
records with those of Herodotus, derived from the Egyptian priest-
hood of his day), can be made to extend back to the times of Miz-
raim, as the traditional Menes by whom the kingdom was founded,
except by transferring the names of a later historic period into the
times of the mythic gods and demigods. This is done twice, viz. —

First, In the 38 first kings of the canon of Eratosthenes, com-
pared with the first 38 mythic kings of the old Egyptian chronicle.
For Eratosthenes numbers hy name 38 kings /rora Menes to Amxin-

timcbus as reigning 1U7G yeur.s, or the 3-i,G4:4: lunations uuiubcred
over thejirst and mythic part of the old chronicle.

Secondly, The early traditions of Egj'ptian history are again
chronicled in the mixed foi'm of history and myth, confused, when
(to date its commencement from about the true times of Mizi-aim)
the 8 kings of monumental record, from Menes to Amuntimseus and
Saites, are reckoned as human impersonations of their 8 oldest god-
kings between b.c. 2231 and b c. 2041.

Similarly Saites is represented in his four successors of the
seventeenth dynasty, numbered sixteen in Osborne. The fii'st of
these was his grandson Aphojihis, the king who made Joseph lord
over Egypt under him. His dynasty represents a mixed chronicle
of myth and history. For it oj)ened as the contemporary of the
twelfth dynasty of Thebans or Diospolitans, and was the first
to represent the mythic kingdom of the twelve gods whom the
eight older gods had produced. For in the kingdom of Lower
Egypt (as then ruling in Middle Egypt by viceroys of Memphis)
the monumental records, according to Osborne, testify only to foui-
successors, viz. —

1. Aphophis, the son of Mceris, who was his son and co-rege))t
in the kingdom, being the. first viceroy of Memphis.

2. Melaneres, son of Aphophis.

3. Jannes.

4. Asses.

With this dynasty, the thirteenth, or that of the Upper Egyp-
tians at Thebes, sometimes called Diospolis, was contemporary.

The dynasty which succeeded in acquiring dominion over all
Egypt next after that of Saites was the eighteenth. This was
Th^ban, and apparently connects the eighteen Ethiopian kings of
whom Herodotus makes mention both with the histoiy of these
times and with that of a later date.

For myth and history mixed afford great facilities for repro-
ducing the events of which only obscure traditions remain, with
but slight variation of details, in another age separated by a long
interval of years.

The third order of immoi'tals who fii-st ruled in Egypt before
there were mortal kings was that called in the old chi'onicle the

fifteen geueratious of the cynic cii'cle, and of tliese we are told by
Herodotus that Horas was their superior, throvigh whom the gods
then had communication with mortal men. The Horus by name
pertaining to this dynasty Osborne places last (on the evidence of
the monumental records), though numbered tenth in the copy of the
Greek list of the eighteenth dynasty, which he has given in vol. ii,
p. 371, and eighth in Jahn's compilation from Julius Africanus and
Eusebius. But H huthmosis is the eighth in the Greek list given in
Osborne. He was one impersonation oi Horus the demigod accord-
ing to the monumental evidence recorded in Osborne, and he was,
moreover, the builder of the Chamber of Karnak, in which sixty-
one kings of Egypt, his predecessors, are represented as receiving
the homage of divine honours from him.

Amongst these appears the queen Skeniophris, through whom
(by her marriage with his son Moeris) Saites united the kingdoms
of IMiddle and Lower Egypt in his own dynasty, hereditarily as
well as by conquest. She seems to have been the Kitocris of
Herodotus.

These, therefore, were the times of the 330 kings, of whom the
f.rst was Menes, Herod, ii, c. 100, and the last Mceris, being himself,
in turn, the first of 12 others, and altogether making up the 341
Piromis of Herod, ii, c. 142, 143, &c. In his Mythological
Chronology for the Immortals, Herodotus, in effect, transfers the
account of these (which he had received from the Egyptian Priests)
to the historic interval between the times of Israel's Exodus and
Amasis. For he thus reckons the times of his immortal kings to
the 16th Amasis, or b.c. 5-59, though the kingdom was not taken
from him by Cambyses until 29 years later, or B.C. o'2o : —

Is^. As 17,430 lunations, or 1460 solar years from Pan.

2d. As 17,000 do. or cii'c. 1417 do. from Hercules.

3c/. As 15,000 lunations, or 1250 solar years from Bacchus.

ith. As 3660 lunations, or 305 solar years from Bacchus to Horus,
the end of whose reign is said to have mai'ked the beginning
of the times of the mortal kings of Egj^t, as those of the
Piromis, who succeeded the immortals.

oth. 11,340 lunations, or 945 solar years numbered over the Piro-
mis from Horics to A masis.

Thus the Menes at the head of the Piromis in the list of Hero-

dotus could not have been Mizraim (or Meiies), the sou of Ham, as
supposed in the old chronicle to have founded the kingdom at the
beginning of the IGth dynasty, or B.C. 2231.

Thus, the difiering accounts of Menes (whilst all considering
him to have been the founder of the kingdom) represent a strange
confusion of mythical and historical times. But that the envjni'Jb
may be intelligibly solved, in the form I have here attempted to ex-
plain, seems to be clearly established under confirmation from the
monumental records in the Chamber of Karnak, as the work of
llwthmosis.

For the gi'ouping of the kings, chiejiy under cotubinatiotis of
eight together, as there adopted, and the omission of many who are
recorded in the Temple Lists, are proofs that the arrangement had
some other object widely differing from its being a chronological
record of the kings of Egypt.

The 60 kings thei'ein honoured seem to be reckoned thus : —

First. They included the 38 god-kings of the old chronicle com-
pared with those in the first part of the Canon of Eratosthenes,
who are said to have reigned 1076 years.

Hecond. They numbei-ed 22 kings, nominally, from Amuntimajus
to Thothmosis inclusive ; but, in fact, the beginning of their
times chronologically dates the beginning of the mortal Kings
of Egypt from the termination of the reign of immortals, as re-
presented in the first 38 Kings. Saites and Amuntimseus are
thus (as seemingly in the Chamber of Karnak), mythically made
contemporaries with MENES in founding t/ie 17th dynasty
of the Kingdom. Thus the 8 kings of the 16th dynasty
seem to represent the 8 of monumental record from Menes
to Saites as the 8 primary god-kings impersonated in the 38
kings from Menes to Amuntimseus, recorded in the Temple
Lists.

Hence the 22 kings who followed the 38 immortals, and
reigned in mythic communication with Ilorus, the last of the im-
mortals, and the superior of the 15 generations of the cynic circle,
date the beginning of their times as identical mth that ascribed to
the 341 Pii'omis of Herodotus. But of these 34:1 Piromis, the
first 330 kings did nothing worthy of note, though Mceris, the last,
with his 1 1 successors, to Sethos inclusive, represented the mythic

dynasty of 12 kings, in whose time gi-eat things were done for
Egypt.

Now, taking the above 22 kings to have mythically represented
so many impersonations of HoRUS, and Horus to have impersonated
throughoiit their times the lo hero-demigods of the cynic circle,
15 X 22=330.

Thus we are enabled clearly to establish the mythic character
of the 330 kings from Menes to Moeris, who i:»receded the 12
secondary god-kings of Egypt.

We must bear in mind that Hex'odotus received Jrom the
Egyptian priests the information that they reckoned 330 kings
from Menes to Moeris. We have also to compare with this the
fact that Manetho and the old Egyptian chronicle profess to num-
ber only 113 generations or kings over the whole kingdom of
Egypt. Yet, by some erroneous use of Manetho's temple lists,
counting contemporary dynasties as successive, xmtil numbering
5462 years over 30 dynasties (Osborne, vol. 1, p. 181), the mixed
chronicle of history and myth had become an almost unintelligible
myth. One thing is clear, viz., that the 330 kings of Herodotus
do not span the whole times of the kingdom, by admission of the
priests themselves, who terminate this part of the chronicle with
Sethos.

Yet Manetho and the old chronicle do absolutely limit the
duration of the whole kingdom to 113 kings.

It follows, therefore, that the 330 kings numbered in Hero-
dotus miist represent a number capable only of mythic solution
(like that here given to it) before it can harmonise with the
statement of the old chronicle, which numbers of immortals and
mortals together only 113 kings from the foundation of the king-
dom of Egypt to its conquest by the Persians under Darius Ochus,
in the 10th year of his reign, or b.c. 350.

The I'emaining 53 kings of the old chronicle (for 38 -|- 22 -f-
53=113) shew us where to look for the 53 kings which con-
stituted the 2d part of the Canon of Eratosthenes, which Syn-
cellus would not preserve, because he did not know what to make
of it. But, thus considered, it is clear that they stand mythi-
cally identified with the last 12 kings of the 341 Pirorais in Hero-
dotus.

In this form they seem mythically to I'epresent the glory of
Egypt in the latter days of the kingdom, as typified in that of

its early history from Moeris to Sethos (and therefore to Psam-
miticlius, who wa-s one of the 12 kings contemporary with Sethos)
inclusive.

Arrangement of tJte Simidachra of deified Kings in the Chamber of
Karnak. — See Diagram.

The four planes A, B, C, D, to the left of the pathway from
the door, throiighout the middle of the chamber, contain altogether
31 kings. Of these 16 occupy the division of the chamber furthest
from the doorway, and marked as containing the planes C and D.
These were kings of Lower and Middle Egypt, known by the dis-
tinguishing mark of one hierogly])hic ring to their name.

The left hand division of the chamber, nearest to the door, con-
tained 15 kings of Upper Egyjit, who occupied the planes A and
B. These were distinguished from the kings of Lower and Middle
Egypt by having their names insci'ibed in tico hieroglyphic titular
rings.

The arrangement of these planes to each other is characteristic
of the most ancient form of writing in lines and in columns. It
was called by the Greeks houstrophedon, because the inverted be-
ginning of each alternate row resembled that of the husbandman's
course, with his team of oxen, when following the plough, upwards
and do^^nawards alternately, from furrow to furrow throughout a
field.

The planes to the right of the door ai-e marked E, F, G, H.
But very little seems really known about the details of theii' ar-
rangement. For, in vol. ii, p. 126, when explaining the historical
characteristics in the Chamber of Karnak, Osborne says : — " We
found there that the kings in the two lower rows or planes had
reigned in Upper Egypt, and those in the two upper ones in Lower
Egypt. We found, moreover, that the two divisions ranged con-
temporaneously so far as the length of the several reigns and other
circumstances admitted. The internal arrangement we found to be
as follows : — The oldest king of Lower Egypt (after the father -
king Menes) sat in the uppermost row furthest from the doorway.
Immediately beneath him, in the lowermost row, sat Mencheres,
the first king of Upper Eg^'pt. The successors of both sat before
them in the order of their succession. It does not seem possible

DIAGBAM of the MONUMENTAL RECORDS in the CHAMBER of KARNAK, compiled from tliat in i>. 215 of Isyael m Egypt,
compared with those in Osborne's Monmnxnial Egypt, vol. ii, p. IIL 207, and with his Explanatory Observations thereon

31 KDIGS OH THE LEFT HAND

15 KINGS OF UPPBB EGYPT.

16 KINGS OF LOWER EGYPT,

•d

THEBAN KING-S.-DYNASTY XI.

THEBAN K1NGS.-DYNABTY XH.

DYNASTY XVn.

DYNASTY XYI,

9. SonofAmenemotl.— Belowhisfftther.

8. Amenemes I. of Dynasty XI, eitting

9. Menes, proto-monarch below Saila,

Or that of eight early kings, the dwcend-
onts of Menes, and impersonations of
the eight primary god -kings of Egypt.

and the riceroy of Memphis. No.

above Ilia eon OairtAgen I. of Dy-
nasty XII.

the founder of 17th Dynasty,
which succeeded to the Theban

Hi. Vma ECTPlim name wnj

kingdom of the 12th Dynasty at

Oairta*)iiI.(vo!.ii,I7).hutinLower

10. Amenemea II.

Mempliis.

8. Stutcs, or Salatia.

Egypt he wiifl called " Cheruchorea "
(vol. i, p. 400).

U. SesortoslB II.

7. Sephuris.

12. Sesortoaia IH.

10. FtTtt viceroy of Memphis Oauitasan

0. Sons, recorded on the monuments as

7. Acthoee, the Phowoh of Abmham'B
day.

18. Amenemea IV, co-regent with and

11. Prince viceroy of Memphis.

one with Horus.
5. Onuos, coDtemporaryof DBcrcheresII.

6. Nenteree.

Amuntimreiw.

12. Amenemes ni.

PhineA.

S. U»reheiee II.

U. SkeniophriB, the wife of Mceris, the

13. Phyacian viceroy of MemphiB,

4. Aches.

4, Nufwcheres.

Hon and co-regent of Aphophis,
the Pharaoh under whom Joseph

U. Othoes.

3. Erased.

3. Methesuphia I.

was ruler over all Egypt.

IS. Apbophis, the Phiopa of Manetho's

2. Erased.

2. Sencouree.

16. Prince viceroy of Thebes, the eon of

Dynasty 6.

1. Semempaes, the Athothis. or Tlioth of

1. Mencherea, aa Horn. (™I. ii, p. 381.

MelanereB.

16. Malaneres, as Horua {vol. ii, p. 361).

the liBte, and son of Menes.

t SEVEN THEBANS OF DYNASTY

F 1. Sechemites, or " Sevek within him."

XOITE KINGS.

SUCCESSORS OF THE VICEROY

XVIII,

Known by the quany mark at

OF MELANER4:S.

Reckoning hackwarda from Thothmosia

Hamamat as pennitted by Apho-

Gl.

to Amoaia placed in the Beat of

phis to hew blocks for the de-

G 2. Said by Oebome to be nearly con-

H 2!

H 3.

Coptfls (voL ii, p. 140).

tion here proposed for Plane E.

T, . (Contemporary with Jannes and
^ *• J with F. 4.

14, or E 1. I Aa Thothmosia.

F 2. Erased.

G3.

2 5 (Contemporary with Asses and

13, or E 2, ! Aa Miaphmemuthosi..

F 3. Erased.

G4,

12, or E 3. t A« Mephrcs.
11, or E 1. 1 A. Amemea.

F 4. Sftbacon I.

G5.
G6.

XOITES OF LOWER EGYPT,

10, or E 6. ? Aa Amenophia.

F 5. At Kamak.

contemporary with the DescendantsofAsflM.

9, or E 6. 1 Aa Chebron.

F6.

G7.

H 6.

3, or E 7. Amosia, below hia father.

G 8. As Oflbome aays, probably a father

Sabftcon n.

F 7- Sabacon II, father of Amosis.

H 8. Conqueror of Memphb.

^ o

14 MENOHEEIAN PHAEAOHS OF TIPPER EGYPT. i 16 LOWER EGYPTIAJfS OE SHEPHEEDS.

30 KllJOS ON THE RIGHT HAND.

tliat we can be mistaken in assuming that the same arrangement
also took place with the kings that faced the right. We therefore
assume that in the mutilated name (h. i.) on the uppermost plane,
we have that of the successor of Melaneres on the shepherd throne
of Upper Egypt, and that the fhrce entirely/ erased names on the
ground plane (e. 1, 2, 3) are those of some of the feeble successors
of Skeniophris in the ]Mencherian pretension.

" It will, however, be incumbent on us to explain some of the
many causes that involve the successions to both crowns in utterly
inextricable confusion and perplexity."

With admissions like these, to attempt to realise a Theban
dynasty 13, with Mentesuphis"^ II at the head, when no names
ai*e to be found in the Temple lists (at least as quoted by Jackson
and Jahn), seems venturing much for a theory.

If, therefore, venturing to make a counter supposition on the
subject, I hope I shall not give oflfence to a writer whose
labours are so valuable and interesting, as if I were venturing an
opinion on the hieroglyphics, which I have never studied, befoi'e
one well-versed therein. But, if I understand the case right, the
hieroglyphics in this matter have been wholly defaced Never-
theless, from certain registries engraven on the rocks recording the
overflowings of the Nile, with the names of the kings, and the
years of the reigns in which they occurred (beginning with Sesos-
tris III, vol. ii, p. 132), it is thought that the succession of the
kings in plane E can be shewn to have preceded those in plane F.
But how ? chronologically ? or under an inverted order of the en-
tries, like that here proposed for the ekicidation of plane E ?

Osborne has himself determined that E 7 is Amosis. He
also tells us (vol. ii, p. 139), " We must premise that the two mid-
dle planes of this genealogy that face the right (F and G) are
arranged in the reverse order of the corresponding planes on the
other side (B and C). The oldest kings in plane F and G are fur-
thest from the doorway, as in the planes above and below them."

Following these directions, and under guidance of other (not
trifling) reasons to be hereafter explained, as Thothmosis was the
youngest of the kings from Menes who had monumental record in
that chamber, I presume that the first seven to the right hand of
the doorway are to be numbered inversely, or backwards to his an-
cestor Amosis, the founder of the 18th, and thence hovsfrophedon

fashion upwards tliroiigli thu (jldcr kings in the second plane from
tlie doorway, turning to tlie top of the tJnrd plane, in which the
Xoite kings, G 1, G 2, will be found to harmonise with the times
of Thothmosis, as Osborne thinks they should do.

If Thothmosis built the Chamber of Karnak to commemorate
the glory of the kingdom of Egypt, as transmitted to him through
a long line of sixty predecessors, of whom Amosis, the founder of
the dynasty to which he belonged (viz., the 18th Theban) was one
whom he wished especially to honour, the aiTangements to the
right of the doorway, throughout the chamber, would in all pro-
bability ilhistrate the combination between the Xoite Kings of
Lower Egypt and the descendants of Mencheres, by whose help
Amosis was enabled to reclaim Memphis from the shepherds, and
to place it under the government of Viceroys, subject to the kings
of Upper Egypt.

Now the 31 kings numbered in the four planes A, B, C, D, to
the left of the doorway, with the seven from Thothmosis to Amosis
inclusive (as numbered by Jackson) in plane E, on the right, make
up the 38 kings of the old Chronicle, and of the canon of Eratos-
thenes in their mythic identity, with the times of the Piromis, as
intervening between those of the god-kings who preceded Menes,
and the renewed reign of god-kings after the 341 Piromis of Hero-
dotus, ii cap. 143.

All the kings in the right hand planes, E, F, G, H, amount to
30, or 8 + 22. Of these 7 have been numbered with the 31 on
the left hand, to represent the 38 kings numbered in the canon of
Eratosthenes from Menes to Amimtimfeus or Amenemes III, in-
clusive. Omitting one for Horiis, as in these times impersonating
the reigning representative of the cynic circle, the 2'2 between the
first 38 and last 53 (which make up the 113 of the Chronicle)
Avill represent the times of those between Amuntimfeus and Thoth-
motliis, as completing those of the 341 Piromis numbered from
Menes inclusive. I have already shewn the mythic relation of
these 22 kings to the 330 kings of Herodotus, who, with 11
others, made Tip the 341 Piromis. The 330 represent in fact a
multiplication of the 22 by the 15 generations of the cynic circle,
who at that time are supposed to have kept up the old communica-
tion of the immortals with the kings of Egypt, through Horns,
their then superior. . Thus Pan, Hercules, and Bacchus are said

to have been in former times the medium of communication be-
tween the older gods and men.

It is not, therefore, at all improbable that the 22 kings num-
bered in planes F, G, H, have been thus ranged symbolically to
represent that combination of Xoite kings, with the descendants of
Menes (through the Mencherian Pharaohs of Upper Egypt) by aid
of which Amosis established the greatness of the Theban kingdom
under the 18th dynasty of Egyptian kings, as continuing from Ids
day to that of Thothmosis, the then reigning representative thereof

The times of the 38 kings represented those of the older gods
communicating with the kings of Egypt through Pan, Hercules,
and Bacchus. For the 8 kings from Menes to Saites represent the
humanly impersonated reign of the 8 oldest gods ; and the dynasties
to 12 inclusive, under which the Theban kingdom was first estab-
lished, humanly impersonated the reign of the 1 2 gods, at least in
its earliest and mythic reference.

The Gods and Demigods of Egypt.

The different ways in which these are enumerated is very con-
fusing, and seemingly inconsistent with itself. For in Lepsius'
table, copied from the Temple lists, there are six gods with names,
thirteen demigods, of whom only the first and last have names, and
other demigods without names or specification as to number.

In the old chronicle, Vulcan and Helius are the two principal
gods ; then follow Saturn and the rest of the twelve gods. Then
eight demigods. Lastly, fifteen generations of hero-gods of the
cynic circle, continuing 443 yeai^s, i.e., to complete the 1460 years of
the cynic circle, as numbered over the dominion of the immortals in
Egypt, before the kingdom fell into the hands of mere mortal men.

Yet possibly these diffei-ent statements admit of a mythically
consistent interpretation. The oldest Egyptian god-kings were the
eight demigods of the old chronicle. They are all the oflspring of
Saturn or Chronos, a mythic impersonation of time. Thus, mythic
history is, as it were, a creation of mythic time, and its data can
only be thus chronologically reckoned. This myt.hic system of
chronology is in itself so essentially mixed up with the deification
of mortal men, that the terms gods and demigods are sometimes

applied merely to the ]irincipal divisions of solar and lunar time in
their relation to the four seasons of the year, and to the sun's
a/pparently annual coiu'se through the twelve signs of the zodiac ;
but at others, the glorious, and, as it were, ever-living motion of
the heavenly bodies seemed to have suggested the idea of deifying
the memory of departed ancestry who had left behind them lasting
monuments of their power, and of their wisdom, by regarding them
as lunar and stellar dynasties of immortals, subordinate in power
to that of the sun.

Some such idea as this seems to underlie the whole basis of
Hindu and Egyptian idolatry respecting the solar and lunar dynas-
ties of their mythological kings.

Thus, when the gods of Egypt are reckoned only as six —

Their relation to mythic time may Their relation to the mythic tradi-

be represented thus, as of astronomical tions of early Egyptian history, as re-

computation : — corded in the temple lists preserved by

1. The sun. the priests stands thus : —

2. The moon. Mythic Solar

3. 4, 5, 6. The four sub-divisions of , „ , ^ . , y?^"- ^^^
, ' , 1 ^ , . 1- Hephoestos reigned 9000 or 750

the solar year by the Co?«m, or voices 2. Helios (the sun), 1000 or 83^

ofHght,caUed the "four conductors of 3. Agathodcemon, the

the seasons " in the book of Enoch. p, ,, c ^i

Or the four sub-divisions of tune in -n^- , >.^rt „ cci

... Monuments, - /GO or 085

tins case may be the division of each , -r^ -„« in 9

•^ . . . 4. Kronos, - - 500 or 41§

lunation (as itself constituting one ^ r\ ■ ■ im o-i

,. \ . ^ ^ 5. Osiris, - - 450 or 3/i

mythic year) mto four parts. -jmi o-a or,i

J J ' ^ b. Tj^Dhon, - 3o0 or 29i3

12,000 circ. 1000

When the demigods of Egypt are reckoned as 13,

Their relation to mylhic time (as of Their i-elation to the mythic traditions
astronomical computation) stands thus : of eai-ly Egyptian history, as recorded
One solar year, containing 364 days, by Lepsius from coUation of the temple
measm-es 13 lunations of 28 days each, lists, stands thus :

Therefore the mythic times of the 13 Mythic years Solar

demigods in this case ai'e equal to those ^' ^

of 12 gods in the old clu-onicle, as the 1- Hoi-us 300 25

12 lunations of the old luni-solar year. 2 280 23^

3 200 16|

4 180 15

5 100 &i

6 120 10

7 100 8^

8 120 10

Cai-ry over... 1,400 116|

Mytlilc yeiws

.Solar

of reign.

years.

Brought over. . . 1,400

116'^

100

10.

100

12.

100

8.i

13.

r,'.

* With the 17,430 lunations (or mythic
years), equal to the 1460 years of the cynic
circle, in the list of Lepsius, on the opposite
page, compare the following passage quoted
from "Israel in Egypt," p. 178: —

" The temple records open with the state-
ment, that when Menes, the human founder of
the kingdom, ascended the tlirone, Egypt had
been governed by the gods for more than
17,000 years! "

1,870 cir. 155i
Add for the other n
demigods of Lep-
aius' 3d list, with- [ 3,650 = 304
out names or num- I
bers -'

Add also from for- /

merUst of 6 gods, 11-000=1000

Total... 17,430* = 1460*

But, in the old Egyptian clironicle, when the demigods of
Egypt are limited to 8 (called by Herodotus the primary gods of

Egypt),

Their relation to mythic time may be Their relation to the mythic traditions

represented thus, as of astronomical of early Egyptian liistory, as given by

computation. Manetho fi-om the temple Usts, stands

Eight divisions of the stellar year are thus, according to Jackson's correction

to the twelve which complete its cycle of SynceUus :

as 217 days to 324 days.— See p. 9. , „ „ Jrue solar years.

„ ,, . 1, J.1, 1- Orus, or Horus, son) „_

Or otherwise perhaps thiis :— c A . . , ^ . [25 years.

„ , ,. f rn 1 / u of Osins and Isis . . . )

One lunation oi 60 days (number- n tjt

ing only 12 hours each) contained 8 „ a' i-,

times 7 days, and marked the relation a jr , ]

of solar to lunar time, when reckoned _' . „ „^

., , „ J- i. it, u 1 r 5- Apollo 25 '

" by sevens, according to the book oi - rp- ,

Enoch. _ c.

T ,1. ,1 ,1- .• f , 1 8. bosus 32 '

In this case the mythic tunes oi the

8 demigods are preceded by the notice 2g4 ^

of 30,000 years placed to the reign of

Melius. He is a mythic impersonation Jackson adds — " Some reckoned

of the solar year, under limitation of a Horus the last of the gods.— Herod.,
set time, in its relation to Vuldm, made lib- ii, c. 144; Died. Sic, lib. i ; and
in this case a mythic impersonation of Eusebius Prjep. Evang., lib. ii, c. 1 ;
the sun, as ever dwelUng in light. and the old Latin translator of Euse-

bius has put him amongst the gods, and
placed Typhon after him. But this ia
a manifest error ; because Horus killed
Typhon, the murderer of Osiris, and
therefore Typhon reigned before him ;
and he was always reckoned amongst

the Egyptian gods. So that I thmk
it most probable that Manetho made
Horu3 the first of the demigods."

Also, for the 1 2 gods of the old Egyptian chronicle,

Their relation to mythic time is that of
the 12 signs of the zodiac, or 12 hma-
tions of 30 days each to the. old luni-
solar year of 360 days.

The mythic application of solar time
to such a purpose as that of deifying
mortals may be best understood by re-
ference to the names of our months, as
derived from the Romans.

1. January. — From Janus, an old

Latian impersonation of the sun.
— Keightley's Mythology.

2. February. — The month of expiatory

sacrifices to the manes or departed
spii'its of their ancestry. From
an old Latian word, Februa,
meaning expiations.

3. March.* — Dedicated to Mars.

4. April. — Dedicated to Venus.

5. May. — Dedicated to Maia, one of

the Pleiones, the offspring of
Oceanus and Tethys.

6. June. — Dedicated to Jimo.

7. July. — To Jidius Caesar, by a deci-ee

of the Senate.

8. Auf/ustus. — To Octavius Caesar,

thence called Augustus, by a de-
cree of the Senate.

9. Septe7nher.—A& the seventh month

from March, which was the first
month of the old Eoman year, in
the days of Romulus.

January and February were not
added until the days of Numa.

1 . October. — The eirjhth fi-om March, as

the beginning of the 3'ear at first.

1 1 . November. — The ninth month from

March, do. do.

12. December. — The tenth month from

March, &c. &c.

Their relation to the mythic traditions
of early Egyptian history, as found in
Manetho and in the Canon of Eratos-
thenes (compared with Herodotus), is
that of the fii-st 12 dynasties on Mane-
tlio's list.

For these had to the xvith (or
Shepherd Dynasty), a relation similar
to that which the 12 independent king-
doms of Latium had to the rising power
of Rome, before they were wholly
merged into the kingdom of the Roman
Empire by conquest.

Tliis seems to be the m,ythically
correct historical illustration of the 12
gods of Egypt.

For the number 12 does not (in
Keightley's judgment) appear to haTe
been limited over the 01}'mpian gods of
Greece so early as the times of Homer.
It is, moreover, remarkable that thw
identification of the names of their
mouths (to a great extent at least), with
an idolatrous deification of mortals,
though commencing in the days of
Romulus (by importing from elsewhere
the worship of Mars and Venus), was
only fuUy effected by addition of the
two first months in the days of Nimia.
But the addition of the two months
(January and February), by which the
10 months of the old Roman year were
then altered into twelve, as adopted
from the people of Latium, reminds us
that it was a division of the months of
the year, bon-owed from a people di\-id-
ed into 12 districts under independent
kings.

Keightley tells us in his Mythology that " Jana " was an

' The frst month of the old Roman, as of the old Egyptian year.

ancient Latin name for the moon. In the Salian Hymns she was
invoked as Deiva Jana, which became Deivjana, and ultimately
Diana, who was therefore the same with the Selene and Artemis
of the Greeks. By the poets all the attributes of this last goddess
were given to Diana.

The masculine of Jana is Janus, the Deivos Janos of the
Salian Hymns, by the usual contraction Dianus. This god must
therefore have been the sun, and all that we can learn respecting
him agrees with this hypothesis.

Janus was usually represented with two faces, whence he was
named Bifrons and Biceps. It is said that at the taking of Falerii
a statue of Janus was found with Jour faces, and at Rome there
was a temple of Janus Quadrifrons* which was square, with a
door and three windows on each side. There was also an ancient
statue of this god in the Forum, said to be as old as the time of
Numa, of which the fingers were so formed that those of one hand
represented 300 (ccc), those of the other 55 (lv.), the number of
days in the 'ancient lunar year. All this is explicable on the sup-
position of Janus being the sun, the author of the year, with its
seasons, months, and days.

Again, for the mythic relation of the twelve months of the
Etrurian year to the early distribution of Latium between twelve
kings (as so ordered that the two events should be associated in
their historical traditions to all future generations), we have the
confirmation of Keightley that their twelve gods were m)rthically
associated with the twelve divisions of the solar and lunar year.

" According to the doctrine of the Etruscans there were two
orders of gods, the one superior, veiled and nameless, with whom
the supreme god took counsel when about to announce by light-
ninof any"change in the present order of things. The other con-
sisted of twelve gods, six male and as many female, his ordinary
council. These were called by the common name of Consentes or
Comjdices (the Latin of the Etruscan word) according to Varro,

* This has its paraUel in the Hindu mythology respecting BvaJinia, who is
unquestionably a personification of the sun .

It is to be observed also that in the mythology of the Hindus the moon is de-
scribed as a male, under the names of Chandra or Soma ; but occasionally repre-
sented as a female, under the name Chandvi. So also the Romans had the two
forms of Lunns and Jjuna for the moon.

because tliey are horn and die together. The general Etiniscan
term foi' a god was ^sar.

" The supreme god of the Tuscans answering to the Zeus of the
Greeks, the Jupiter of tlie Romans, was named Tina. A goddess
named Kupra was called by the Romans Juno ; and another,
named Menerfa or Menrfa, was the original of the Minei'va of
Rome. These three deities had always contiguous temples on the
citadel of every Etruscan city. Hence the united temples of Jupi-
ter, Juno, and Minerva which crowned the Capitol of Rome.

" The names of the twelve Consentian deities (as enumerated
in the following lines of Ennius) are exactly the same with the
twelve gods of the Greeks : —

" Juno, Vesta, Minerva, Ceres, Diana, Venus, Mars,
Mercurius, Jovis, Neptunus, Vulcanus, Apollo."

These observations of Keightley mark the early existence of a
Triad in the idolatrous woi'ship of the west equally as in the
Brahmanism of the Hindus, and in the Egyptian Triad of Osiris,
Isis, and Horus.

The allegorical feature of the Consentian gods being horn and
dying together, equally as that of their being considered the ordi-
nary council of the supreme god (as the ministering angels of his
providence ruling on earth), represents the sun, and moon, and
stars, as ordained of God for signs and seasons, for days and for
years to man (Gen. i, 2 ; Psalm viii, 3, 4 ; xix, 1-5 ; civ, 1-5). For
the twelve months of the year number, as it were, the day of their
birth from the beginning, and that of their death from the end of
the year.

On the Mythic Construction of the Fifteen Generations of the Cynic
Circle, who reigned 443 years, lohereas the Cynic Cycle of the
Egyptians was a large Solar Cycle of time numbering 1460
years, and called Cynic because the Eayj)tians anciently reckoned
the beginning of their year from the Heliacal rising of the Bog-
Star.

The astronomical construction of the The fifteen generations of the Cynic

Egyptian Cynic Cycle of 1460 years is Circle seem to represent a mythic com-

thus explained by Jackson in liis Chro- bination of the six gods and eight demi-

iwlogical Antiquities, vol. ii, p. 99 : — gods of the old chronicle comnnuiicating

Ji)

" The complete year of the Egyptians
consisted of 365 days 6 hours. But they
never intercalated the odd quarter of a
day, so that the beginning of the year
was i-emoved back a quarter of a day in
every year, and was in fovu- years one
day less than the Jidian year. These
quarters in the space of 1460 years made
365 days, and so in the space of 1401
years the Egyptian and Julian year co-
incided, and began in the same poiiit of
the zodiac ; and 1461 Egyptian years
were equal to 1460 Jidian years. This
period of 1460 Egyptian years was called

with men through one superior. Some-
times they were represented as twelve
gods, exclusive of Vulcan and his sou
HeUus.

Bacchus, or Osiris, was reputed to
be the youngest of the gods, and
Horus, his son, was the last superior
of the immortals through whom they
held communication with men.

This is what the Egyptian priests
told Herodotus.

Horus is represented as having my-
thically impersonated the fourteen gods
of Egypt in communication -with men,
through the successively reigning kings

the Great Year, the Canicular, and So

thiac year, and also the year of the god of Egypt, for a space of 443 years.

Sol, and thence the Heliacal year. It These fourteen, impersonated in

was called the canicular year or period Horus, and Horus in the reigning

because in Egypt it began with the king, make up sixteen generations, the

HeKacal rising of the Dog-star on the number necessary to complete the

day of the new moon, wliich was called thirty-eight kmgs mythically numbered

Tlioth, who was also called Anubis, and over the first part of the old Egyptian

who was worshipped in the Dog-star, chronicle.

and whose symbol was the sacred dog.

Hence lilcewise the cynic circle had its

name from the same Thoth or Hermes

who was the son of Mizraim, and first

reigned in Egypt after the flood, and

the dispersion of the Noachic families."

Syncellus gives no account of the reason of the Egyi^tians mul-
tiplying their canicular period by twenty-five years, which was not
done without reason or consideration. The number -^^^ of cubits
was a symbolical number, by which they represented the complete
tropical year of 365^ days. This year they called riTafov, a quar-
ter, in memory of the odd quarter of a day which they did not
intercalate, and symbolically represented it in their hieroglyphics
by 25 cubits, or the one-fourth part of their Arura, which was 100
cubits. This we are informed of by Horwpollo in his Hieroglyphics.

Now as four of these fourths made a day every fourth year, so
four years made the Egyptian Lustrum, which contained Ufil
days, equal in number to the years of their canicular period com-
pleted. This Lustrum* was esteemed to be a sacred period, and

* Thus, in the Hindu computation by yugs the foiu- lesser yugs stand to one
another in the increasing j)roportion of the first and lowest being added to itself
three times, i.e., the second is the douMe of the first, the third frcUc.^ the first,

each of the years was dedicated to a j)riiicipal deity, — the first to
Thoth or Hermes, the second to I sis, the third to Osiris, the foui^th
to their sou Ilorus.

But the astronomical reason of multiplying the canicular period
by a cycle of 25 years, was because this cycle corresponded nearest
to the Egyptian solar year of 3G5 days, for they found that in the
space of 25 of these years all the lunations commenced on the same
days they had done before within an hour and a few minutes.

So the grand period of the zodiacal revolution, or ^(j,5'25 years,
was formed of the two great cycles of the sun and moon, multi-
plied into each other ; and this sum was made also to comprehend
the whole Egyptian* chronology.

Having thus (though possibly to a very tedioiis length) endea-
voured to shew the mixed character of the Egyptian chronology,
and that its true historic reference will by no means justify the
antiquity commonly claimed for it, I will illustrate the importance
of this conclusion by quoting from Osborne's Monumental Egypt,
vol. ii, p. 624, the widely different opinions entertained by Bunsen
and Lepsius as to the duration of Israel's sojourn in Egypt.

In each case the conclusions are the result of high talent and
elaborate study applied to elucidate the hieroglji^hical records of
monumental Egypt. Yet Bunsen says — " the sojourn in Egypt
lasted for 1440 years," while Lepsius says, just as decidedly, that
" only about 90 years intervened from the entrance of Jacob to the
Exodus of Moses, and about as much from the entrance of Abra-
ham into Canaan to Jacob's Exodus (from Canaan) ; so that from
Abraham to Moses only about 180 years, or if we wish to make
the most of it, 215 years passed."

Osborne adds — " A discrepancy so enormous as this, and in
two such authorities, sets the whole question wide open, and ren-
ders it impossible for us to pass it by in silence." In p. 633, Os-

aud the foiirth multiplies the fii-st by four, whereas the maha yug or great age,
called also the divine age, is the decade of the first, whether numbered as days,
lunations, or years. Tlie Chald;eans also numbered their years by decades, which
they called sari, 12 sari being 120 years.

* So in that of the Hindus, the kali yug or age of time (which is the basis of
their mythical and astronomical computations of time) comprehends in itself the
like cycle of solar time as limited over their historical chronology. For, as already
observed, 432,000 lunations make 36,000 years 1

borne is as decided as Buiisen and Lepsius in rejecting our Bible
chronology for the Exodus, as not harmonising with the conclu-
sions he has arrived at from the monixmental records, as read by
him. He says — " The hitherto received number B.c. 1491 is cer-
tainly too early. The year B.c. 1314 has been assumed by Lepsius,
upon a very diligent examination of the whole question. "Without
being able entirely to adopt this date, we readily admit that it
strikes us as far more probable than the other, whether we consi-
der the histories of Israel or Egypt."

The date thus proposed by Lepsius is nearly that of the modern
Jews, whencesoever derived ; for in their authorised chronology it
is dated a.m. 2448, which is our B.C. 1317.

But notwithstanding this apparently strong corroboration of
Lepsius' supposition, it seems at variance with the internal evi-
dence of scripture, unless we are also wi'ong in the dates affixed by
ourselves to the building of Solomon's Temple, also to the begin-
ning and to the end of the Babylonian captivity. For the Jews
are at variance with us in all these dates from that cause, and yet
do not observe (as they most assuredly ought) the interval of 480
years between the Exodus and the fourth year of the reign of
Solomon. — 2 Kings vi, 1.

Thus they throw into confusion the chronology of the Bible
where its statements can be verified by the contemporar'y records
of profane history. But they do, moreover, worse than this in their
erroneous date for the Exodus.

They place the foundation of Solomon s Temple in their a.m.
2928, which is our B.c. 832. Now, between B.C. 1317 and b.c. 832
there are only 385 years instead of 480 !

But whence the cause of this error ? Possibly in the defective-
ness of this old Egyptian chronicle, which fails of its required sum
by 178 years ; and there is good reason to believe that the period
to which this deficiency belongs is the interval between the Exodus
and the building of Solomon's Temple. For in the 20th Dynasty
of Jahn's Compilation from Julius Africanus and Eusebius 12
kings are spoken of, but no names found. The lists are evidently
in confusion here. There is no other part of the old chronicle
where the deficient number of 178 years can be reasonably intro-
duced ; and the fact that b.c. 1317 -j- 174 = B.C. 1491 is in itself
suggestive as to where the error lies. For 174 is most probably
the true extent of error in the chronicle from actual omission.

The further defect of 4 years may result from some inaccuracy of
details iu euumei'uting the years of their reigns assigned respec-
tively to the kings.

In the compendious chronicle of Constantius Manasses, quoted
by Jackson, vol. 2, p. 116, we read, that " the Egyptian kingdom
continued 1GG3 years." It is added (but whether as a note of
Jackson's, or as on the authority of the chronicle, I know not),
" meaning to Cambyses." Now, 1G63 years reckoned backwards
from the conquest of Egypt by Cambyses, B.C. 525, date their
beginning from B.C. 2188, or 43 years later than that of the old
chronicle, which dates its beginning from B.C. 2231. But 43 -f
174 (adding the deficiency in the one chronicle to the apparent
error of the other) are 217 years, or the exact times numbered
over the eight primaiy god kings in the old chronicle, which
numbers over the historic times of the kingdom, 1703 + 178 ^
1881 years, and 1663 + 217 = 1880 years.

Adding, therefore, to the 1663 years numbered over the
kingdom by Constantius Manasses the 43 years of apparent error,
the two chronicles harmonise very exactly. But whence the
seeming eiTor in that of Constantius Manasses ? Possibly thi-ough
reckoning backward from an uncertain beginning, when reckoning,
as we suppose, from Cambyses.

Let us, on the other hand, reckon downward from the same,
beginning as the old chronicle, and the 1663 years numbered by
Manasses terminate in the second year of the reign of Amasis, or
B.C. 568, and Herodotus makes all his references vaguely to
Amasis, not to the conquest of Amasis by Cambyses in the 4oth
year of his reign, nor do his references extend lower than to the
16th of Amasis.

Thus we obtain (indirectly) additional proof that the times
numbered over the eight primary gods, in the fii'st or mythic part
of the old chi'onicle, are in efiect twice reckoned, when the B.c.
2231, with which the 16th dynasty of the old chronicle commences,
is made (as it undoubtedly must be made) to date the beginning
of the kingdom historically from Menes.

PART II.

ON THE RISE AND PROGRESS OF IDOLATRY, IN ITS RELA-
TION TO JUDAISM AND CHRISTIANITY,

COMPARING THE MARGINAL CHRONOLOGY OF OUR BIBLES WITH THAT
OF PROFANE HISTORY.

The subject of investigation proposed in this Tract is beset with diffi-
culties on all sides. That of primary importance is, how far the vary-
ing historical chronologies adopted respectively by the Jews and by
ourselves (upon the same internal evidence of Scripture, in regard to
our Biblical Chronology and that of the Roman Catholic Church) can
be reasonably harmonised. Next comes the question, have we, in at-
tempting to reconcile the historical chronology of Mosaic record to
that of Gentile traditions, succeeded in accomplishing as complete a har-
mony as might be reasonably expected, notwithstanding the complex
character of the difficulties ?

Is the evidence of Gentile traditions so unquestionably clear as to
compel us to believe, with Jackson, that the chronology of the Septuagint,
or Greek version of the Bible, made in the time of Ptolemy Philadel-
phus, and that of Josephus, adopting the same in a great measure
(though both self-evidently corrupt), are the true basis ? In fact, that
we have authority sufficient to make us doubt the soundness of the
principle in which Archbishop Usher's attempt to reconcile the chron-
ology of profane history to that of Mosaic record has been preferred by
us. For that follows the text of the Hebrew Bible from which both
the authorised versions of our own and of the Romish Church have been
translated.

In vol. i, p. 132, of his Chronology, Jackson boldly calls the Hebrew
text of 1 Kings vi, 1, a corrupt reading, simply because he cannot inter-
pret the reading to his own satisfaction.

lie turns to Josephns, and finds in him two dates. For the inter-
val between the Exodus and the building of Solomon's Temple is stated
as 592 years in Antiq. viii, c. iii, 1, and as 612 years in AtUiq. xx,
10, whilst the Septuagint, iii. Kings vi, 1, says only 440, as if not ac-
counting the Exodus to have been completely realised until Israel en-
tered into Canaan. None of these dates, however, suited Jackson's
mode of interpreting the passage, so he substitutes 579 for 592 of
Joscphus, and declares that must be the correct reading of Josephus.
Hence, he proceeds to regard Josephus' authority (with some i^vf cor-
rections of his own) as unquestionably sound, so as to justify him in
saying : —

" There is no period in the Scripture History in which both the an-
cient and modern chronologers so much differ and mistake as in this,
from the Exodus of the Israelites from Egypt to the foundation of
Solomon's Temple. Eusebius has given occasion to most of this con-
fusion and difference, by following a groundless tradition of the Jews,
and including the times of their captivities in the times of their judges,
and thereby shortening this period an hundred years.

" The modern chronologers, Archbishop Usher, Bishop Lloyd, and
others, have been led by his example into the greatest perplexity and
confusion, and have made successive times contemporary, and con-
founded years of rest and bondage together in an arbitrary manner, to
suit a mistaken hypothesis and a corrupt number in I Kings vi, 1, with-
out regard either to the plain sense of Scripture, or the judgment of the
most ancient writers, Jewish and Christian, nor have any been hitherto
able to clear this era from the difficulties with which it is embarrassed,
or to settle the true number of years which it contains."

This would be a very grave charge if it were not vaguely and un-
scripturally made ; even as when he recalculated the genealogies of the
antediluvian and postdiluvian patriarchs upon a theory of uniform mar-
riageable puberty, and upon the idea that the line of succession was in
all cases continued through the eldest son. But in that case also he was
consistent in nothing but his hostility to the chronology of that Hebrew
text which is of common authority with Jews and Christians of the pre-
sent day ; for he there also alters the chronology of the Septuagint and
of Josephus to suit his own purpose, and to veil their inconsistencies,
which (happily for the cause of truth) he has, I think, failed to do with
any plausible effect.

But, whilst constrained to speak thus slightingly of Jackson's Chron-
ology in these particulars, I freely and thankfully own that I value his
work very highly in other respects, from the vast amount of authorities
he has brought forward when investigating the records of Phoenician,
Chaldiean, and Egyptian antiquities ; for these are obviously corrupt
traditions of man's early history. This was subsequently revealed of
God, in truthful form to Moses, so far at least as was necessary for rea-
lising amongst men that spiritual and truthful apprehension of the eter-
nal relation between God and man which was designed of God in the
law of man's creation, and the just appreciation of which constituted
the merit of Abraham's /azVA.

For the promise of eternal mercy was made to him and his seed by
virtue of that faith as no mere superstitious theory of a contemplative
mind, but a living reality, the incarnation of a spiritual and energetic
belief in God's actual presence amongst men as the omnipotent Saviour
of all who truthfully seek him by a way of holiness. In fact, that how-
ever great from time to time may be the power of the spirit of the world
in the ever-varying phases of man's unregenerate dominion therein, there
is always a mysterious energy of higher power secretly working (by a
law of righteousness and peace writen in the hearts of a few ever living
on earth only under progress of purification through suflfering in the
flesh (Heb. xii, 5-9 ; Matt, xx, 16), for a passive vindication of God's
omnipotence on earth as in heaven, to the utter destruction of all oppo-
sition (2 Thess. ii, 8, and Matt, xx, 44, from Dan. ii, 44, 45).

If such (and it cannot scripturally be doubted) is the true and eter-
nal law of the salvation in Christ designed of God to be realised over
all flesh in the calling of Abraham and his seed out from the darkness of
a mere superstitious, and therefore unprofitable faith, to the light of a spi-
ritually truthful, and therefore life-giving worship of God, then Eusebius,
by following a tradition of the Jews which includes the times of their cap-
tivities in the times of their judges, may not have followed a groundless tra-
dition like that of the worldly wisdom which made the word of God of none
effect in the apostolic age (Matt, xv, 5, 6), but a tradition of spiritually-
minded Jews, who could appreciate the truth of Scripture that the times of
their captivities might be partially times of spiritual rest in the days of
their judges, as when the land was said to have rest, or " to enjoy her
sabbaths," (2 Chron. xxxvi, 21), for the seventy years of the Babylonian
captivity. For Jeremiah (xxiv, 5) expressly tells ns of it that it was
" for good," but only to those who, by faith in the wisdom of God, un-

warped by reasoning pride and passion, submitted themselves in patient
resignation to tlie will of God therein (Jerem. xxvii, 4-12).

God's ways arc not as ours ; and with the example before us of the
instruction thus given to Israel through Jeremiah respecting God's pre-
sence in comfort to an election of grace throughout the years of the
Ikbylonian captivity, it was, to say the least, unbecoming on the part
of a Christian theologian to sneer at Archbishop Usher and Bishop
Lloyd for believing that the times of Israel's judges might be partially
times of captivity, for those afflictions were ordered designedly to quicken
a spirit of righteous judgment amongst them.

The way in which the 450 years of Acts xiii, 20, are numbered over
the judges of Israel (from the days of Moses inclusive, or from B.C. 1531,
(Exod. ii, 14), when he first prophetically acted as a prince in Israel, and
a Judge between Israel and the Egyptians, imtil the anointing of Saul to
be king over Israel, B.C. 1096), has been shewn in the details of a chrono-
logical table constructed for that purpose. The details of Archbishop
Ushei-'s Chronology, as based upon the authority of our Hebrew Bibles,
include a period of 456 years. Surely this is sufficiently accurate for St
Paul's words (Acts xiii, 20), " and after that he gave unto them judges
about the space of 450 years, until Samuel the prophet," i.e., reckoning
the judges from Moses to Samuel both inclusive, as done in the marginal
chronology of our Bibles.

Dr Russel, Episcopal minister, Leith, in vol. i, v. 25, of his Sacred
and Profane History, underscores the words " after that" in Acts xiii,
J 8, and insists that the true meaning must be after the destruction of
Jabin, king of Canaan, and that consequently the 450 years to be num-
bered over the times of the judges must date their commencement from
Israel's actual possession of the promised land.

Here we have a veiy free and easy exclusion of Moses and Joshua
from being enrolled (as they are scrlpturally) amongst the judges of
Israel. But why ? we want to extend the early history of man by a
few hundred years, and it is necessary to watch suitable intervals for in-
troducing several additional years here and there (but by no means all
in one place) to render the scheme more plausible. But whence the
plausibility here ? it is a grammatic conception. Dr Russel seems to
think that because in English we necessarily associate the words " after
that" with the meaning afterwards in point of time, such must be the
meaning of the words in Acts xiii, 18.

But the consciousness that /ura raZra. cannot be thus translated with-

out excluding Moses and Joshua from the number of the judges of
Israel, might have made the Doctor pause and hesitate to use such au
argument.

In such a moment of hesitation it would of necessity have occurred
to him that /ji-'-rk ravra might mean " moreover," viz., after or leyond, in
comparison of God's mercies to the Israelites after their rebellions as
before. Thus not only did he deliver them from the power of Egypt by
Moses, and from that of Canaan by Joshua ; even beyond and after these
events he continued to raise them up judges and deliverers in all for
about 450 years, until, in the days of Samuel, their spirit of rebellion
against this form of government was one of rebellion against God, and,
in punishment thereof, he then gave them a king in his wrath.

In Joshua xxiv, 31, and Judges ii, 7, it is clearly implied that there
were elders of Isaael contemporary judges with Joshua, and in the days
of those who followed him, by whom, in combined form, the Israelites
were taught to live in the fear of God. Surely the numbering the times
of these elders as those of the judges of Israel (especially without any
other scriptural data to go on) is not to " make successive times con-
temporary." Yet the objection is urged against Archbishop Usher for
this, and because he numbered the fourscore years of Judges iii, 30,
from B.C. 1394, or from Israel's deliverance by Othniel from Chusan-
Rishathaim, king of Mesopotamia, to B.C. 1315 inclusive, viz., until
God had again brought them under bondage to a powerful enemy iu
Jabin, king of Canaan (Judges iv, 3).

The afflictions of Israel between these two great events are scriptu-
raUy made of light account, and the reason given is that they had a
series of God-fearing elders, under whose righteous government the
transgressions of the people were less offensive before God, and their
consequent experience of God's presence amongst them as a comforter,
to the righteous at least, is scripturally reckoned as unbroken.

From the eleventh year of the reign of Jehoiakim (b.c. 607-6, when
Daniel with the king was taken to Babylon) until the destruction of the
city and temple in the eleventh of Zedekiah's reign, or b.c. 588, was an
interval of eighteen years.

But the first year of the reign of Cyrus, or B.C. 536, terminated the
seventy years only in a limited sense over the captivity. For the resto-
ration, though then commencing, was not then consummated spiritually
as by the gift of the Holy Ghost upon all Israel ; otherwise, what means
the calling "out of Babylon" renewed in (b.c. 519) Zech. ii, 7, and the
reference to the fasts of the fourth, fifth, seventh, and tenth months as

not observed unto tlie Lord, even in ii.c. .518, Zecli. viii, 19, at the end
of the seventy years numbered also from the destruction of the city in
B.C. 588? This second calling (if the fasts of the fourth, fifth, seventh,
and tenth months are explained by reference to Jerem. Hi, 6, 1 2 ; Ezek.
xxxiii, 21, and to the fast of the atonement on the tenth day of the
seventh month, in its proximity to the Feast of Tabernacles, as celebrated
at the beginning of the restoration, Ezra iii, 4) was in effect a prophetic
rebuke, saying that even at the end of the appointed time, the captivity
had not served its declared object ^^for good ," in the case of many, for
they remained still in bondage to the same spirit of error as at the
beginning of the captivity, when it constituted the cause of that affliction.
This interpretation is confirmed by the words of Haggai ii, lo-20, in
their relation to the Feast of Tabernacles, Ezra iii, 4, at the first of the
ingathering of God's spiritual harvest of the Jewish nation, as typified
in the Levitical ordinance for the ingathering of the harvest in the end
of the year, Exod. xxiii. Thus the times foreordained over the dispensa-
tion of Levitical ordinances were first numbered, as in Ezek. xxxix, 12,
14, over seven typical months. These were subsequently extended by
seventy other typical days, from the 15th of the 7th, to the 25th of the
9th month, for a perpetual memorial before the nation that their own
material rebuilding of Jerusalem was not that " rebuilding to the Lord"
contemplated in Jerem, xxxi, 38, neither should that event be realised
over all Israel, nor themselves taste of the most holy things nntil a
priest should rise up with Urira and Thummim, Ezra ii, 63 ; Nehem.
vii, 65.

Here is a clear case in which the restoration and the prolonged cap-
tivity are mystically, yet scripturally accounted (under limitation of a
set time) contemporaneous events in a form analogous to that for which
Archbishop Usher is blamed by Jackson as having " made successive
times contemporary " in the days of the Judges.

This may seem paradoxical, but it is in precisely the same form
that the law of life is set before ourselves under the Christian dispensa-
sation. The kingdom of Christ was beyond all doubt established on
earth under the events of the Apostolic age. Yet, practically, in rela-
tion to our own interest therein, it may be the same to some of us as if the
kingdom were not. Cyrus was God's shepherd, fulfilling all his will
respecting the restoration of the kingdom to Israel in temporal form.
But the eternal stability of the kingdom was made to rest on a wholly
diflferent foundation. The gospel of Christ has now been preached on
earth above 1800 years, but the preaching thereof is nevertheless not to

be confounded with the power thereof unto salvation. This power ever
remains a hidden mystery to man until confirmed of God in his heart
by gifts of Divine grace, called the manifestation of the Holy Ghost, or
of Christ's imparted spirit, and the saving power of His ever coming
again, without imputation of sin against believers thus prepared to
receive Him in humility and self-abasement; as thus, and thus only,
ordained to be the Saviour of sinners. As to the Jewish nation — " He
came to His own, and His own received Him not ; but to as many as re-
ceived Him, to them gave He power to become the sons of God, even to
them that believe on His name ;" so to ourselves the word preached
availeth not unto the salvation of souls, until confirmed of God by the
gift of the Holy Ghost, as the eternal and quickening spirit of ChtHst's
coming again, for which we are ever taught to pray in the doctrine of
the second advent. If we fail to participate in the blessings thereof, it
will not be because God never fulfilled His promise of sending the Holy
Ghost to confirm the preaching of the Gospel amongst us, but because
we have, in the stubbornness of a perverse human will (made under
various delusions of the world, irreconcileable to the will of God for our
salvation), the fearful power of resisting His grace to our hurt. Hence
it is that " many are called but few chosen." The calling, in fact, lies
over all flesh: — " As in Adam all die, even so in Christ shall all" (i.e.,
as willed of God, if only they will obey His will) " be made alive."
But all are not thus saved. Nevertheless, the condemnation of the un-
saved is not that God willed not their salvation, but because they would
not reconcile themselves to His salvation provided in Christ; and there-
fore would not come unto Him that they might have life.

Hence, the Gospel ministry is called a ministry of reconciliation.
But, to return to the marginal chronology of our Bible, and the
reason why (in the tabular analysis thereof, No. 4) I have inserted 60
years between the birth of Haran in the 70th, and that of Abram in
the 130th year of Terah's life, or later by 60 years.* My apology is,
that such is the only intelligible reason I can assign for the tivo dates
which difter to this extent, as affixed to Gen. xi, 2G-27. The 70th
year of Terah's life is, in the margin to v. 26, dated B.C. 2056, and the
the words arc — " Terah lived seventy years, and begat Abraham, Nahor,
and Haran." But the date of the following verse is GO years later, or

* Jackson, vol. i, p. 101, accounts for these 60 years, by supposing that
Abraham did not migrate from Haran on the death of Terah ; but that Terali
lived in H.iran 60 years after__the migration of Abraham.

B.C. 199G, and yet tLe words arc of similar reference, saying — " No\r
these are the generations of Terah : Terah begat Abram, Nahor, and
Haran ; and Ilaran begat Lot." Terah's seed is thus scripturally made
a twofold object of historic and prophetic reference, viz., in Haran, his
first-born, witli reference to the families of Lot, and in Abram, as he
who, in his 75th year, or d.c. 1921, was called of God out of heathen
darkness to become the parent of .successive generations brought nif;lj
unto God by the gift of a like spirit, that in him all the families of the
earth might be blessed. There is uothiug that I know of in Scripture,
and therefore I conclude it is from contemporary Gentile history that
Archbishop Usher drew some inference strong enough to make him
fix on the interval of GO years between the birth of Haran and that of
Abram. This chronology is highly probable and scriptural in spirit,
when regarding Abram as Terah's youngest son rather than his first-
born. For the patriarchal genealogies were not, as Jackson supposes,
counted from the first-born of their sons, but from the individual of the
family which it pleased God to single out from the rest to represent the
father of the promised seed in each successive generation. The dates of
such generations, therefore, do not admit of being computed (as Jacksou
insists that they ought to be, and as the chronology of Josephus and the
Septuagint have, with much inconsistency, attempted to do) by uniform
intervals of a supposed marriageable puberty, never (before Nahor)
commencing until after the patriarchs were 100 years old, to keep a
fitting ratio of years with the whole term of theii- longevity ! ! For the
same reason we are told that the Hebrew text must be wrong in dating
the birth of Seth from the 1 30th, and not, with the Septuagint, from the
230th year of Adam's life. The age of 230 years is supposed to be
more befitting our notions respecting the mamageable puberty of a man
living to 930 years, even as the long-lived oak is of slower growth than
the fir tree ! !

Surely such is not a righteous spirit of commenting on the Word of
God ! * It would be much more befitting Christians to see how the

* Had the supposition been — Is there any ground for believing that the long
lives of the antediluvian and postdHu^-ian patriarchs of Mosaic record might pos-
sibly have to be interpreted like those of Gentile tradition by lunations for years ?
And if so, would not 60 or 70 years of age be mere youth ? The questions would
be reasonable enough to require serious consideration.

Nevertheless, they would imply a cUfficidty which exists not in point of fact.

For it is not likely that Moses woidd reckon only 30 days to a year in some
cases, and 360, or more, in others, without notice of any such intention : Neither

Hebrew text of the Scriptures cau be reasonably interpreted, than
rashly to adopt the opinion which has sprung up of late years amongst
some of us, that it cannot outlive a truthful comparison with the longer
chronologies of the Gentile world. Nevertheless, we are all aware that
the early Gentile histories are mixed up w'ith fables, and teem with
causes of perplexity and uncertainty respecting the precise times, and
sometimes as to the order of succession in the events recorded. It is
emphatically thus with the perplexed question of the Eg}^tian dynasties.

Admitting the genuineness of the Masorete text of the Hebrew
Bible, as that of the Bible now used by the Jews and by ourselves, the
marginal chronology of our Bible cannot, with reverence to the authority
of the Hebrew, be extended in length anywhere, except in the place
where Archbishop Usher has inserted 60 years (not recognised in the
chronology of the Jews) for the interval between the birth of Haran
and that of Abrara. With B.C. 1921, as the date of Abraham's calling,
allowed by the Roman Catholics as well as by ourselves, it would be
impossible to number more than 430 years between that event and the
exodus, without bringing the exodus by so much nearer to the days
of Solomon, that there would be no room left for numbering the 480
years of 1 Kings vi, 1. From the days of Saul downward to the
Christian era, the sacred and profane chronology of the world have been
scrupulously harmonised, and the marginal chronology of our Bible con-
firmed by much valuable testimony, especially that of Blair's Chrono-
logy, and of Jahn in his Hebrew Commonwealth.

Hence they Avho are clamorous for an extension of our Bible chrono-
logy are careful to attack the genuineness of the Hebrew text only in
cases where the cori'ection thereof (if a doubt be raised from conflicting
heathen traditions) must be left to uncertain conjecture. Thus they
insist that a longer term of years must be allowed for the generations of
the patriarchs between the flood and the birth of Abram, as dated by
ourselves b.c. 1996.

But why must? Chronology has cleared away some difficulties con-
could Abraham be reckoned an old man at the age of 100 years, if by 100 years
wa.s meant 100 lunations, which would fall short of 9 years.

Howsoever the annals of the world had previously been mixed up witli the
fabulous genealogies of solar and lunar dynasties by the heathen, Moses must
have been moved by inspiration to frame his records, in a form enabling him to
distinguish truth from error, in this as in all other matters. When, therefoi-e,
he speaks of years, he can only mean solar years, according to tho then mode of
numbering their days.

Ticctcd with the 30 Egyptian clyna-sties of Manetho. It does not, how-
ever, follow that Jackson's arrangement of them is the only reasonable
one, and that his rectification of the perplexities in the chronology of
the ancients is sufficiently nnimpeachable to warrant us in pronouncing
the Hebrew text of our Bible a wilfully corrupt falsification of historical
facts ; and that Josejihus and the Scptuagint retain the only true
chronology, notwithstanding their manifest inconsistencies. But they
nssign to the history of man a greater antiquity than Moses does, as
read by us ; therefore our reading of Moses cannot be the correct one,
and we must make the best we can of corrupt Gentile traditions respect-
ing the fall of man and the flood, in correction of Moses ! If the text
of Scripture is to be thus trifled with in regard to its chronology, by
what measure are we to limit the authority of its claims upon our faith
in other respects ?

Our strong confidence in the genuineness of the existing Hebrew
text (excepting as to the incidental errors which were always wont to
creep into ancient manuscripts, and subject to correction by collation
with others), has always been based on a conviction that, however
ruinously perverse in their interpretation of the Mosaic law, the Jews
were careful, even to a superstitious extent, in not allowing the text of
Scripture to be altered, even in correction of a copyist's oversight, but
that it was to be noticed as an error, and the true reading given below.
Again, the jealousies which existed between the Jews and the Samari-
tans have ever been regarded as a powerful check upon any imagined
tendency of the Jews to permit the test of their Scriptures to be
falsified either by designed or undesigned corruption thereof. That the
Samaritans, who were a mixed people, might take the Jewish rule of
faith for their guide, whilst altering the patriarchial genealogies to suit
their own traditions, would be natural enough.

But any corruption of the Samaritan chronology is no real reason
for pronouncing that of the Hebrew text unsound also, as in apology
for the construction of new and conjectural tables upon the enlarged
basis of the Septuagint and Josephus. Yet, by his own corrections
thereof, Jackson treats them both as without credit, except when their
testimony is wanted against the Hebrew text, as now received by Jews,
by Eoraan Catholics, and by ourselves.

If corruption has designedly existed anywhere, it has not been that
of a private hand, nor for the base purpose alleged by Jackson and Dr
Hussel, so far as I can judge. But it nevertheless originated in a
grave political and moral error, the result possibly of a mistaken judg-

nient on the part of those entrusted to make the Greek translation of
the Septuagint in the days of Ptolemy Philadelphus.

The circumstances which gave rise to it are thus recorded by
Josephus, Antiq. xii, 2 : Demetrius, who had been instructed to
procure certain foreign books for the library of the king, is represented
as saying — " When thou, king, gavest me a charge concerning the
collection of books that were wanting to fill your (viz., the celebrated
Alexandrine) library, and concerning the care that ought to be taken
about such as are imperfect, I have used the utmost diligence about
those matters. And I let you know that we want the books of the
Jewish legislation, with some others, for they are written in the Hebrew
characters, and being in the language of that nation, are to us unknown.
It hath also happened to them that they have been transcribed more
carelessly than they should have been, because they have not had
hitherto royal care taken about them. Now, it is necessary that thou
shouldcst have accurate copies of them. And indeed this legislation is
full of hidden wisdom, and entirely blameless, as being the legislation
of God ; for which cause it is, as Hecateus of Abdera says, that the
poets and historians make no mention of it, nor of those men who lead
their lives according to it, since it is a holy law, and ought not to be
published by profane mouths. If, then, it please thee, king, thou
niayest write to the high priest of the Jews, to send six of the elders out
of every tribe, and those such as are most skilful of the laws, that by
their means wc may learn the clear and agreeing sense of these books,
and may obtain an accurate interpretation of their contents, and so may
have such a collection of these as may be suitable to thy desire."

We must here observe that this copy was not made originally as a
ritual for the guidance of the Jewish nation, though so used in the
apostolic age. It was made to gratify an I]gyptian king, then anxious
to collect and compare the civil and religious archives of other nations
with those of his own. Demetrius, moreover, prepares the king to
expect a result which might otherwise, if taken by surprise in the
detection of faultiness, have prejudiced him against the writings, saying,
" they have been transcribed more carelessly than they should have
been." Something is here referred to, which Demetrius seems to sus-
pect might prejudice them much in the king's judgment ; yet that he
himself did not think the divine authority of the books impaired
thereby, is clear from his praise thereof.

Now, the king's national pride would, without some such preparation,
possibly have been impatient to find the past history of man related in

a simple and iintural detail of successive patriarciis (Voin the days
of Adam, Avithout any admixture of deified heroes, and without finding
therein the elements of physical nature personified in themselves and in
their effects upon man under fabulous genealogies* of far more remote
antiquity.

It is not, therefore, at all improbable that a great change in the pre-
existing chronology of the Jewish Scriptures was then made, in the
now Greek translation thereof, even as the chronologists of the Jack-
sonian school wonld now do with our own Scriptures if they had the
power. In fact one of that schoolf applauds the policy which urged
the Church of Rome to recognise the chronology of the Septuagint in its
eastern missions, to obtain even a hearing amongst the Chinese. His
words are — " So difficult, indeed, has it been found to reconcile the
chronology of the modern Jews with the annals of certain Asiatic
kingdoms that, as Pezron informs us, the Jesuit missionaries who were
employed in China deemed it necessary to come back to Rome to ask
permission to use the Septuagint calculation, in order to satisfy the
scruples of the better informed classes in that singular country." One
version of Scripture was to be accounted by the church as true, but a
diftering version to be published among the Gentiles for policy.

The writers I have consulted on the civil and religious history of the
Chinese, Hindus, Chalda^aus, Egyptians, and Phaniicians have not (so
far at least as I can see) discovered any strong necessity, from the authen-
ticated history of these nations, to justify the demand which some make

* Compare the ^'' endless genealogies''^ of 1 Tim. i, 4, as spoken of their an-
ciently cherished idolatrous notions respecting successive incarnate manifestations
of the deity. That corrupt notions of this subject prevailed from very early
times is abundantly testified to us in the Hindu mythology. The Hebrew
women weeping for Thammuz (or Ham, the Syrian Adonis, as Adonai for Ba(d
— both meaning ^' Lord'"), in Ezek. viii, 14, has reference to idolatrous con-
ceptions respecting the death and resuscitation of their gods, derived by the
hea.then from theii' observations respecting the periodic rising and setting of the
starry hosts. The prejudice against Chiistianity, likely to arise out of con-
foun(.ling the doctrine of Chi-ist's iucai-nation with these idolatrous genealogies of
heathen traditions, was, doubtless, the error Timothy sought to correct (amonc^st
the Ephesians, then celebrated for the mystic worship of Cybele), when he said
— "And ^s-ithout controversy great is the mystery of godliness : God was mani-
fested in the flesh, justified in the spirit, seen of angels, preached mito the
Gentiles, believed on in the world, received up into glory." — 1 Tim Hi, ]6.

+ See p. 22 of the Introduction to Russel's Connection of Sacred and Profane
History.

ou us to pronounce the chronology of our Bibles corrupt, aud to adopt
their own mere conjectural emendations, that our scriptural records may
speak as the oracles of the heathen.

The Hindu chronology, like that of the Egyptians, begins in fact witli
a poetical stream of early history made fabulous and mystical by associa-
tion with a system of astronomical calculation. The limits of this, iu
its bearings on their historical chronology, are only to be ascertained by
patient investigation. But in this form, I have now satisfied myself
(from an analysis of the Hindu mythological chronology) that the Brahma
of the Hindus is in fact the Sun worshipped under that name, as formerly
in Egypt under the name of Osh^is — in Phoenicia and other parts of Syria
under the names o? Ado)iis and Thammuz — and in Chalda\i as BnaJ.

Leaving the longer Hindu yugs, or ages, veiled by the drapery of the
poetical mythology, associating them with a perpetual siiccessiou of re-
volving times, required to l)e held in consideration when contemplating
the life of Brahma, their Kali yug (or present " age of time") is that
which dates the beginning of their historical chronology. For Coleman,
in the preface to his Hindu Mythology, tells us that the date of his
book, or A.D. 1832, was about 4933 of the Kali yug, which commenced
A.M. DOG. But 906 and 4933 years together make 5839 years to have
been the age of the world (Hindu reckoning) in a.d. 1832. Deducting
1832 from 5839, the difference represents b.c. 4007 as the beginning
of the world, according to Coleman's version of the Hindu reckoning of
historic time in tlieir Kali yug. But Duff, in his India and Indian Mis-
sions, calls our a.d. 1839 the 4944th year of \.\\q 2-)resent Hindu Kali yug.
Now, between a.d. 1832 and a.d. 1839 are seven years, but between
4933 and 4944 there are eleven years. From this one of two inferences
must be drawn, viz.. That the true beginning of the Kali yug is a ques-
tion upon which the Hindus are divided among themselves, and that
Coleman and Duff must have derived their information from different
authorities ; or that chronologically the days numbered to one year of
the Kali yug by the Hindus were considerably fewer than those of our
own solar year. On this subject, see further observations in the Ap-
pendix.

The real difficulties ou the part of our Church in its controversy
against the powers of heathenism in the east would not, I believe, be
overcome by thus ceding to them an admission that the chronology of
our Bibles needed the correction of their historical traditions. Yet we
could not ourselves be living in the fear of God, and deny them this
justice, if it could be proved to us clearly and fully, that the early

chronology of Scripture must have suilered from the carelessness of
copyists in a form aud to an extent that we were previously unconscious
of. On the other hand, while reading our own Scriptures in the fear of
God, and knowing the care taken to guard against such inaccuracies,
we cannot cede this much to our adversaries, without first being made
reasonably conscious of the error alleged agaiust us.

Besides the great fundamental obstruction of heathen prejudice in
favour of its own worldly theogony, and with which it readily associates
to form an almost invincible alliance against our missionaries in the east,
is to be found that of our own sins. This obstacle is great enough
without being magnified. For prejudice soon turns from a Christianity
which it regards as a religion thus apparently tolerating no less worldli-
uess than that which it condemns in the religious worship of the heathen.
The evil is i)art of our human nature, and therefore common to both.
But the best remedy for that evil may not be (and of course I think is
not) common to both. Here we seem to approach the real point of the
issue between us.

This I take to be the meaning of the late Archdeacon Hardwick's
words, in his inti eduction to Part III of Christ and other Masters, when
about to describe the religions of China, America, and Oceanica: —

" A reviewer of the second part (viz., that which related to the
religion of the Hindus) of Christ and other Mastei's, put on record
his conviction, that ' the very centre of the controversy' now waging
between the Christian faith and its assailants, is the point I have been
hitherto attempting to elucidate. ' Discussions of particular doctrines
are,' he argues, * secondaiy to this deeper question,' touching the main
relations of the gospel to other ancient systems, and the cogency of
claims which it advances, not as a philosophy among philosophies, but
rather as the living and life-giving ' word of God,' which offers a
continuous attestation of its supernatural origin by working mightily in
them that believe. — 1 Thess. ii, 13."

All doctrinal and chronological differences of opinion are insignificant
in themselves, until (by the all constraining -n-ill of God, subduing every
perversity of man's human will iuto conformity with that of his Providence,
ruling over all for good) mixed up with this vitalising power of gospel
truth. Then comes the antagonism of a mortal conflict between truth
and error — between Christian and Anti- christian principles.

The attempts of our missionaries to convert the Chinese have re-
sulted in laying open to us seemingly serious objections against either
the truth of our Bible chronology, or against that of the manner in which

we have been traditionally taught to regard the deluge of Noah's day as
universal. Possibly universality might apply to some large combination
from all the families of man, congregated under like association of enjoying
in one favoured spot of earth blessings of Providence far outnumbering
those then experienced by others in more remote regions of the earth.
Thus, others remote from that locality might have been exempted from
that judgment, not as being more free from sin, but as not being in the
position occupied by the generations of Seth when sinning against the
law, under which they were chosen to enjoy the highest privilege of
man, viz., communion with God on earth.

If (as independent of foreign bias) the Chinese authentic history
could satisfactorily date its commencement from a period antecedent to
our record of the flood, and shew that the great flood of their own
historical record was not general (not even extending to India as
they affirm), we should be compelled to admit, alternaiivehj, either the
existence of some unsuspected error in our Bible chronology, or that,
whilst admitting the doctrine of a universal deluge as the undeniable
teaching of Scripture, we ourselves may possibly have (through traditional
prejudice) interpreted its universality in a sense diifering from that of
sound scriptural instruction.

For instance, St Paul (when saying, 1 Cor. xv, 22, " as in Adam
all die, even so in Christ shall all be made alive") does seemingly pre-
dict a universal redemption of man.

But the soundness of such an interpretation is otherwise qualified in
Scripture ; and as to human affairs, both by individual consciousness of
sin, and by the confirmation of historical facts, the dominion of sin is
never excluded from the heart of man, but by a stronger spirit of grace
and supplication having abiding lodgment therein.

The univcrsalitij of this redemption has been purposed of God in
Christ, but it prevails not universally, for ail will not submit to be
drawn nigh unto God spiritually in the flesh, as Christ did, when bear-
ing patiently the cross of His crucifixion in the flesh, suflering wrongfuUy
through the sins of ethers ; not as a malefactor bearing merely the legal
recompense of his own sins.

The question, therefore, as between ourselves and the Chinese is,
which is the most likely of three probabilities ?

1. That their historic annals of an authentic character are not (when
rigorously examined) old enough to cast a doubt upon our
Bible chronology respecting the flood.

2. The probability of error ia our Bible chronology.

3. The probability of ourselves (under influence of traditional bias)

having interpreted the doctrine of a universal deluge in a sense
difl'ering from that spiritually taught in Scripture.

As against the last probability, the alleged geological argument from
shells, found in the highest strata on some of our hills, and otherwise
inland, quite away from the sea, may only be indices of some general
convulsion in the transition state of the creation, from one stage to ano-
ther, of the five forms under which the elements of the universe were
made to assume the form which God thought best when preparing the
earth for the habitation of man before creating him, spiritually in His
own image, to become for ever an incarnate personification of His abid-
ing presence therein.

In the Mosaic genealogies, both of the antediluvian and postdiluvian
patriarchs, it is clear that Moses affixes dates only to one of each gene-
ration, and that frequently to some younger son, not to the first-born.

He also confines himself, in later times, to the history of Abraham
and his seed as much as possible, making no detailed allusions to the
other families of man excepting under circumstances incidentally con-
necting them with the history of the seed of Abraham.

Of Cain he merely observes, " And Cain went out from the presence
of the Lord, and dwelt in the land of Nod, on the east of Eden. And
Cain knew his wife, and she conceived, and bare Enoch," &c.

Moses had not previously mentioned any daughter of Adam, nor
more than three sons, but merely, afte?' the birth of Seth, says he had
sons and daughters.

The reason is obvious. The object of the divine legation committed
to Moses was not to give the Israelites a detailed historic narrative of
Adam's posterity, following all their generations throughout their diverse
settlements on the face of the earth, but it was to trace in outline the
genealogies of those in whose line the promised Redeemer of the woman's
seed from the power of the serpent should have an incarnate manifesta-
tion on earth. This seed, called in the days of Seth and Enos " Sons
of God" (Gen. iv, 26), is said to have intermarried with the daughters
of men, when marrying the daughters of Adam and his other sons,
amongst whom would be the sons and daughters of Cain's posterity, as
intimated in the Phoenician records of Sanchoniatho compared with Gen.
iv, 16-24.

From these unions sprung other mixed generations of men, so worldly

ia their ideas of God that their worship of hira ultimately became a mere
superstition, without any sacrifice of their own human will, until, in the
days of Noah, the ivhole of this mixed population (at least in that por-
tion of the earth which was the pai-adise of this privileged people — the
seed of Seth — as first singled out from the rest of mankind to be the
seed of regenerated human life to the world), saving eight souls, was
destroyed by a flood of waters.

Thus God's latter day on the world of Judea's heathen dominion,
from the days of Nebuchadnezzar to the end of the Mosaic dispensation,
began twice with the Jewish nation as at the house of God (Jerem. xxv,
29; 1 Peter iv, 17), and for a memorial in warning to the privileged
churches of Christ in all lands.

The reason given in the case of the Jews is that God's purposed
mercy to all flesh, as designed to proceed through them, was being hope-
lessly compromised by the impenitence of their own hearts, when adding
sin to sin under the false covering of a legal righteousness. We are not
to presume, from the heavy judgments which befel their nation (Luke
xiii, 1, 2), that they were in all points greater sinners than the heathen
from whom they suffered these things. But the presumptuous sin of
their antichristian nationality in the apostolic age (through false notions
respecting the worldly glory of Messiah's kingdom, and through the ob-
stinate impenitence of their unbelief), became an obstacle in the way of
God's purposed mercy to the heathen, through an election of grace iu
the Jewish nation, not otherwise removeable than by the destruction
thereof (Luke xiii, 1-6 ; xxi, 27, 28), committing their mission to the
charge of a new people (Matt, xxi, 43).

Conclusion of the Tract.

In conclusion, the facts of profane histoiy, though mythologically
blended with absurd and heathen superstitions, retain sufiicient identity
of a truthful relation to the history of man, as recorded in the Bible, for
us to believe that in all lands, both before and after the call of Abraham,
" God never left Himself without a witness before men," independent of
the everlasting testimony He had prepared to be established, in peculiar
form, before all flesh, through Abraham and his seed as called in Christ
(John V, 56),' or by a way of holiness, the gift of the Holy Ghost con-
firming the divine authority of Christ's everlasting gospel.

For though the more morally enlightened heathen were partially
chargeable with fostering the gioss delusions of the multitude for pur-
poses of worldly power, it was nevertheless to their more enlightened
and benevolent views of religion that the excesses of the ignorant mul-
titude were kept within a certain check favourable to the development
of a civilised humanity among&t the heathen, 'ibis (like that of the good
Samaritan in the parable), though ignorant of many revealed truths
recognised nominally by the Jews (John iv, 22), ])Ut to shame the
bigoted inhumanity of those ritualists amongst the Jews who made the
word of God of none effect by their traditions (Matt, xv, 6).

Christians, too, may at times thus, in their dealings with the hea-
then, have exhibited a like spirit of intolerant Phariseeism towards them
for their benighted ignorance of revealed truth, without recognising the
gift of God's grace in the hearts of a chosen few, as St Peter was
divinely inspu-ed to do in the case of Cornelius.

The history of the Jewish nation should teach us the fatal delusion
of relying for salvation on the mere name of onr faith as Christians.
No delusion is more fatal to the best interests of humanity, and there-
fore none more adverse to a saving application of the most fundamental
scriptural truths.

APPENDIX.

HISTORICAL EXTRACTS.

APPENDIX A, 1.

In vol. 1, p. 307, 309 of Wilkinson's Ancient Egypticms we
read —

" The Egyptians seem at first to have had a hierarchical
form of government, which lasted a long time, until Menes was
chosen king, probably between 2000 and 3000 years before our
era. Menes was of Thin in Upper Egypt, and at his death, or
that of his son, the country was divided into the soiithern and
northern kingdoms, a Thinite and Memphite dynasty ruling at the
same time. Other independent kingdoms or principalities also
started up, and reigned contemporaneously in different parts of
Egypt. The Memphite kings of the 3d and 4th, who built the
Pyramids, and Osirtasen I, the leader of the 12th, or 2d Theban
dynasty, were the most noted among them. The latter was the
original Sesostris, but his exploits having been, many generations
afterwards, eclipsed by those of Rameses the Gi-eat, they were
transferred, together with the name of Sesostris, Lo the later and
more glorious conqueror, and Rameses II became the traditional
Sesostris of Egyptian history. Osirtasen, who seems to have niled
all Egypt as lord paramount, ascended the throne about B.c. 2080;
but the contemporaneous kingdoms continued till a new one arose,
which led to the subjugation of the country, and to the expulsion
of the native jjrinces from Lower, and, apparently, for a time fi'om
Upper Egypt also, when they were obliged to take refuge in
Ethiopia. This dominion of the Shepherd kings lasted ujiwai'ds
of half a century. At length, about B.C. 1530, Amosis, the
leader of the 18th dynasty, having united in his own hands the
previously divided power of the kingdom, drove the shepherds out
of the country, and Egypt was thenceforth governed by one king,
bearing the title of " Lord of the Upper and Lower country."

Towards the latter end of this dynasty some " stranger kings"
obtained the sceptre, probably by right of marriage with the royal
family of Egypt (a plan on which the Ethiopian princes and othei's
obtained the crown at different times), and Egypt again groaned
under a hateful tyranny. They even introduced very heretical
changes into the religion ; they expelled the favourite god Amun
from the Pantheon, and introduced a Sun worship unknown in
Egypt. Their rule was not of very long duration, and having
been expelled, their monuments, as well as every record of them,
were purposely defaced.

" The kings of the 18th dynasty had extended the dominion of
Egypt far into Asia and the iuteiior of Africa, as the sculptiu'es
of the Thothmes, the Amunophs, and others show ; but Seth.03
and his son, Rameses IT, of the 19th, who reigned from about B.c.
1370 to B.C. 1270, advanced them stUl farther. The conquests of
the Egyptians had been pushed into Mesopotamia as early as the
reign of Thothmes III, about B.C. 1445 ; the strong fortress of
Carchemish remained in theii* hands nearly all the time till the
reign of Necho, and whenever the Egyptians boasted in after ages
of the power of their country, they referred to the glorious era of
the 18th and 19th dynasties. Rameses III, of the 20th dynasty,
also carried his victorious arms into Asia and Africa about a
century after his namesake, enforcing the tributes, previously
levied by Thothmes III and his successors, from many couutx'ies
that formed part of the Assyrian Empire. But little was done by
the kings who followed him until the time of Sheshouk (Shishak),
who pillaged the Temple of Jerusalem and laid Jxxdea under tribute,
B.C. 971. The power of the Pharaohs was on the decline, and
Assyria, becoming the dominant kingdom, threatened to wi-est
from Egypt all the possessions she had obtained during a long
career of conquest. Tii-ahka (Tehrak) who, with the Sabacos,
composed the 25th Ethiopian dynasty, checked the advance of
the Assyrians, and forcing Sennacherib to retire from Judea, re-
stored the influence of Egypt in Syria. The Saite kings of the
25th dynasty continued to maintain it, though -with doubtful
success, until the reign of Necho, when it was entirely lost ; for
soon after Necho had defeated and killed Josiah, king of Judah,
the * king of Babylon' ' smote' his army in ' Carchemish,'* and

* Jerem. xlvi, 2 ; 2 Chron. xxxv, 20.

took from the Egyptians ' all that pei-taiued to the king of
Egypt,' ' from the boundary torrent* on the Syrian confines'
' unto the river Euphrates.'

" No permanent conquests of any extent were henceforth made
' out of his land' by the Egyptian king, and though Apries sent
an expedition against Cyprus — defeated the Syrians by sea —
besieged and took Gaza and Sidon, and recovered much of the
influence in Syr-ia, which had been taken from Egypt by Nebuchad-
nezzar, these were only temporary successes : ^jres^t^e of Egyptian
power had vanished. It had been found necessary to employ
Greek mercenaries in the army, and in the reign of Amasis another
still greater power than Syria or Babylon arose to threaten and
complete the downfall of Egy^it. In the reign of his son
Psammenitus, B.C. 525, Cambyses invaded the country, and
Egypt submitted to the arms of Pei'sia.

" Several attemjits were made by the Egyptians to recover their
lost liberty ; and at length the Persian garrison having been over-
powered, and the troops sent to reconquer the country having been
defeated, the native kings were once more established, B.C. 414.
These formed the 28th, 29th, and 30th dynasties ; but the last of
the Pharaohs, Nectabeno II, was defeated by Ochus, or Artaxerxes
III, B.C. 340, and Egypt again fell beneath the yoke of Persia.
Eight years after this Alexander the Great liberated it from the
Persians, and Ptolemy and his successors once more erected it into
an independent kingdom, though governed by a foreign dynasty,
which la.'ited until it became a province of the Roman Emi)ire."

APPENDIX A, 2.

Extracts from Herodotus, Beloes 2'ranslalion, heginninrj
lib. ii, c. 99, on Egypt.

" All that I have hitheito asserted has been the i-esnlt of
my own personal remarks or diligent iuquir}'. I shall now
pi-oceed to relate what I learned from conversing with Egyp-
tian.s, to which I shall occasionally add what I myself have wit-
nessed. Menes, the first sovereign of Egypt, as I was informed

* Xfihdl, " rivulet," 2 Kings xxiv, 7.

l)y the priests, effectually detached the ground on which Memphis*
stands from the water. Before liis time the river flowed entirely
along the sandy mountain on the side of Africa. But this prince,
by constructing a bank at the distance of a hundred stadia t from
Memphis towards the south, diverted the course of the Nile, and
led it, by means of a new canal, through the centre of the moun-
tains. And even at the present period, under the dominion of the
Persians, this artificial channel is annually repaired and regularly
defended. If the river were here once to break its banks, the
town of Memphis would be inevitably ruined. It was the same
Menes who, upon the solid ground thus rescued from the water,
fii'st built the town now known by the name of Memphis, which
is situate in the narrowest pai't of Egypt. To the north and the
west of Memphis he also sunk a lake, communicating with the
river, which, from the situation of the Nile, it was not possible to
effect towards the east. He, moreover, erected on the sanie spot a
magnificent temple in honour of Yulcau."

Cap. 100. — " The priests afterwards recited to me from a book
the names of 330 sovereigns (successors of Menes) ; in this con-
tinued series 18 were Ethiopians, and one a female native of the
country, all the rest were men and Egyptians. The female was
called Nitocris,X "which was also the name of the Babylonian prin-
cess. They affirm that the Egyptians, having slain her brother,
who was their sovereign, she was appointed his successor ; and that
afterwards, to avenge his death, she destroyed by artifice a great
number of Egyptians," (fee. &c.

Cap. 101. — " None of these monarchs, as my informers related,
were distinguished by any acts of magnificence or renown, except
M(x.ris, who was the last of them.§ Of this prince various monu-

* Beloe quotes from Diodorus Siculiis, .sapng, " Uchorens" ^? the Usercheris
of Maiietlio, Dynasty 5) built the city of Memphis, which is the most illustrious
of all the cities of Egypt." The true site, however, does not seem to have been
satisfactorily determined.

t About 7h stadia to a mile.

i This accoiuat of Nitocris looks like a myth of vaiiable application, and veil-
ing the story of Isis revenging the death of Osiris ; and then, as a priestess of the
goddess Neith, impersonating, in different historic periods, Skeniophi-is of the
]2th DjTiasty, Amenses of the 18th, and Thouoris of the 19th Dynasty.

§ This account of the. Pii-omis also is a symbolic mj^th of variable historic re-
ference to tlie times of the 12 kings who did gi-eat things for Egypt thi-ough
communication with the 12 gods of Egypt.

ments remain. He built the north entrance of the temple of Vul-
can, and sunk a lake, the dimensions of which I shall hereafter
describe. Near this he also erected pyramids, whose magnitude,
when I speak of the lake, I shall paiiiicularise. These are lasting
monuments of his fame ; but as none of the preceding princes per-
formed anything memorable, I shall pass them by in silence."

Cap. 102. — " The name of Sesostris, who lived after them, claims
our attention. According to the priests, he was the fii'st who,
passing the Arabian gulf in a fleet of long vessels, reduced under
his authority the inhabitants bordering on the Hed Sea. He pro-
ceeded yet further, till he came to a sea, which, on account of the
number of shoals, was not navigable. On his retiu'n to Egypt, as
I learned from the same authority, he levied a mighty army, and
made a martial progi-ess by land, subduing all the nations whom
he met with on his march," &c. &c.

Cap. 103. — " He passed over from Asia to Europe, and sub-
dued the countries of Scythia and Thi'ace."

Cap. 104, 105. — " In these the Colchians are alleged to be of
Egyptian origin for three reasons : —

Is^. Because the Colchians seemed to have better remembrance
of the Egyptians, than the Egyptians of the Colchians.

'2d. That the inhabitants of Colchos, Egypt, and Ethiopia, are
the only people who, from time immemorial, have used
circvimcision. The Phcenicians and the Syrians of Pales-
tine acknowledge that they borrowed this custom from
Egypt.

Zd. Their manufacture of linen is alike, and peculiar to the two
nations ; they have similar manners, and the same lan-
guage."

Cap. 108. — " On his return to Egypt Sesostris emjiloyed the
captives of the difierent nations he had vanquished to collect those
immense stones which were employed in the temple of Vulcan.
They were also compelled to make those vast and numerous canals
by which Egypt is intei'sected. In consequence of their involun-
tary labours, Egypt, which was before conveniently adapted to
those who travelled on horseback or in carriages, became \iufit foi-
both. The canals occur so often, and in so many winding direc-
tions, that to journey on horseback is disagreeable, in carriages

impossible. The prince, however, was influenced by patriotic mo-
tives. Before liis time those who inhabited the inland parts of the
country, at a distance from the river, on the ebbing of the Nile,
suffered great distress from the want of water, of which they had
none but from muddy wells."

Cap. 109. — " The same authority informed me that Sesostris
made a regular distribution of the lands of Egypt. He assigned
to each Egy|)tian a square piece of ground, and his revenues were
drawn from the rent, which every individual annually paid him.*
Whoever was a sufferer by the inundation of the Nile was per-
mitted to make the king acqiTainted with his loss. Certain officers
were appointed to inquire into the particulars of the injury, that
no man might be taxed beyond his ability. It may not be impro-
bable to suppose that this was the origin of geometiy, and that the
Greeks learned it from hence. As to the pole, the gnomon, and
the division of the day into twelve parts, the Greeks received them
from the Babylonians."

Cap. 110. — "Except Sesostris no monarch of Egyjjt was ever
master of Ethiopia," &c. &c.

Cap. 111. — " On the death of Sesostris, his son Pheron, as the
priests informed me, succeeded to his throne." By the myth told
of him the Nile was a deified river in those times.

Cap. 112. — " The successor of Pheron, as the same priests in-
formed me, was a citizen of Memphis, whose name in the Greek
tongue was Proteus'' He seems to have been king of Egypt at
the beginning of the Trojan war.

Cap. 121. — " The same instructors further told me that Pro-
teus was succeeded by Pham2)simtus ; he built the west entrance
of the temple of Yulcan ; in the same situation he also erected two
statues, 25 cubits in height. That which faces the north the
Egyjitians call summer, the one to the south winter ; this latter is
treated with no manner of respect, but they worship the former,
and make offerings before it. This prince possessed such abimd-
ance of wealth, that so far from surpassing, none of Ms successors
ever equalled him in affluence."

He seems to have been an impersonation of the Egj'^itian
Osiris, as the Bacchus of the Greeks. For the woi*ship of Osiris

* These statements are confirmed by the hieroglyphical inscriptions on the
monumental records.

(as an impersonation of the sun, which was the title of the
Pharaohs in the hieroglyphic of their names) had reference only to
the sun as the fertiliser of the earth, causing it to render its fruits
in due season. The disc- worshippers who conspu-ed against Armais
and his brother Amenophis-bekenaten, of the 18th or Theban
dynasty, were idolators of the sun's disc. These two classes of
sun- worshippers were in the most direct form hostile to each other,
until at length the disc- worshippers were exterminated.

The mythic use made of intoxicating liquors in the reign of
Rhampsinitus by the stratagem of a clever thief, with the myth
of his own descent, whilst alive, into what the Greeks call the in-
fernal regions, and there playing at dice with the goddess Ceres,
in which he alternately won and lost, &c. &c., seem to justify his
identity with the Bacchus of the Greeks, and with the Bala Rama
of Hindu mythology. Osii'is also was the Egyptian god of the in-
fernal regions, according to the evidence of the monumental records,
as translated by Osborne.

But, in continuation of Herodotus, cap. 122, we read — " On
his (Osu'is') return {i.e., to the upper regions of the earth) she
(Ceres) presented him with a napkin embroidered with gold.*

* Tliis beautiful allegory, for the com fields, as beginning to i-ipen soon after the
return of summer (as the return of Osiris) represents the finding of Osiris by the
inhabitants of earth, Juv. viii, 29, as a natural cause of rejoicing to the Egyptians,
especially at their harvest time, and in identity with the honours paid to the
statue of Summer on the north side of the west entrance to the temple of Vidcan.

Hence also, the statue of Winter at the south side (which the Egyptians
' ' treated with no manner of respect " ) wiU symbolise the sun's apparent
path thi-ough the southern signs of the zodiac, until the retiun of a new year
with the heliacal rising of the dog -star. This explains the lamentation of the
Syrian \Trgins for the loss of Thammuz (Ezek. viii, 14 ; Miltoii's Paradise Lost,
b. 1, 416-457.) He was the Aviun of the Egyptian monumental records, identi-
fying the Osiris of the Egyptians with the Jupiter Ammon of the Greeks. Jack-
son, in vol. 2, p. 291 of his Chronological Antiquities, quotes from Achilles Tatius
{Isagog. ad Arat. Phtenom., p. 146) thus — " The Isiac Lamentations were cele-
brated when the sun was in Cancer, the sun or Osiiis then decliniug towards the
southern signs, and shortening the days. And this Lamentation was emble-
matical of the sun (or Osii-is) beginning to leave them ; and when he began to
ascend towards the northern signs, they, the Egyjitians, had a festival, in whicli
they put on white garments and crowns made of flowers, and welcomed with
great joy the coming of 0.siris again to them. This festival was celebrated iu
honour of Isis." He also quotes from Jerome {Comment, in Erech., viii, 14) say-
ing that he interprets Thammuz of Adonis, and places the celebration of his death

This period of his I'eturn was observed by the Egyptians as a
.solemn festival, and has continued to the time of my remembrance.
Whether the above, or some other incident, was the occasion of
this feast, I will not determine. The ministers of this solemnity
have a vest woven within the space of the day : this is worn by a
priest whose eyes are covered by a bandage. They conduct him
to the path which leads to the temple of Ceres, and there leave him.
They assert that two wolves meet the priest thus blinded, and lead
him to the temple, though at the distance of 20 stadia from the
city, and afterwards conduct liim back again to the place where
they found him."

Cap. 123. — " Every reader must determine for himself with
respect to the credibility of what I have related. For my o^vn

and resurrection in the month of June, called by the Hebrews after hLs name.
Jackson himself dates the lamentation of Osiris from the full moon next after the
summer solstice.

Calmet (under word Adonis) dates the lamentation from the 5 th day of the
6th month, August or September, and argues therefrom against explaining it as
above, " \st. Because those months are not remarkable for any diminution of solar
Ught, and certainly not for total loss of solar heat. Id. Because the worship of
the sun was (in his opinion) accidental, not irrimary. Zd. Other ceremonies
lead to a different opinion." But Calmet's objections are fanciful, for the apocry-
phal book of Enoch makes it clear that the ancients began to reckon the sun's declin-
ing course from the summer solstice, and his ascending course from the winter sol-
stice {i.e., as from the infernal regions of the Greeks) astronomically, and long before
there was any sensible increase or decrease of solar hght and heat, even as we reckon
from the longest and shortest days. The heliacal rising and setting of the dog-
star next marked considerable progress in the sun's declining and ascending course,
as observed by the astronomers of Egypt. The objection that the worship of the
sun was accidental not primary, is vague. For Osiris was an idolatrous imper-
sonation of the sun, but worshipped only in relation to certain attributes and
natural effects, beneficial or otherwise, to man, not as bj' the disc-worshippers.

This distinction would give rise to ceremonies of a very variable character
being performed in the celebration of his woi-ship. Hence, the mj-th of the two
wolves meeting his blindfolded priest at a distance of 20 stadia from his temple,
in the day of his return (to conduct him thus to the temple and back again to the
same spot) and the myth respecting the death of Adonis by a wild boar when
lumting, may veil under a mystery, the blessings accruing to man from the toils
of the husbanihnan, under favoiu- of propitious seasons. For the earth is thus
reclaimed by the industry of man, from the desolating scom'ge of wolves and wild
boars ; against the ravages of which the earliest culti\ators of the land woidd
have to contend. Similarly, the worship of Osiris under the symbol of a bull,
might (amongst other applications of the symbol) have reference to the sim's
emerging from the zodaical sign taurus at the approach of the Egyptian simimer.

part, I heard these things from the Egyptians, and think it neces-
sary to transcribe the result of my inquiries. The Egyptians
esteem Ceres and Bacchus as the great deities of the realms below ;
they are also the first of mankind who have defended the immor-
tality of the soul. They believe that on the dissolution of the
body the soul immediately enters some other animal, and that
after, using as vehicles every species of terrestrial, aquatic, and
winged creatures, it finally enters a second time into a human
body. They afiirm that it undergoes all these changes in the
space of 3000 years. This opinion some amongst the Greeks
have at various periods of time adopted as their own, but I shall
not, though I am able, specify their names.''

Cap. 124. — " I was also informed by the same priests that till
the reign of Ehampsinitus, Egypt was not only remarkable for its
abundance, but for its excellent laws. Cheops, who succeeded this
prince, degenerated into the extremest profligacy of conduct. He
barred the avenues to every temple, and forbade the Egyptians to
offer sacrifices ; he proceeded next to make them labour servilely
for himself."

Here Herodotus alludes to his building a pyx'amid by the
forced labour of 100,000 men, continued for many years, by a
system of relief every thi'ee months, to be the mausoleum of himself
and his family, and as the temple of a deified worship of the dead.

It may be said that the previous religion of Egypt had been
the deification of dead men; in what then was this innovating
modification (for it was only a modification) so revolting to the

Jackson quotes from Martian Capella to the effect that the Serapis of Nilus
was the Osu-is of the Menn:ihites.

" Te {i.e., Solem) Serapim* Nilus, Memphis veneratm- Osirim."
Also fi'om Ausonius (Epig. 29, from a marble statute), iu these words : —

" Ogygi^ 1116 Bacchum vocat,
Osirin ^-Egyptus putat,
Mystce Phanacenf uomiiiaut,
Dionyson Indi existimant,
Eomana sacra Liberum,
Arabica gens Adoneum,
Lucaniacus Pantheum."
* From nnb', to burn, and used in Isaiah vi, 6, illustrated by Psalm civ, 4, as tiguratively
assimilating the angel ministers of God's purposes to the etfects of lightning from heaven hav-
ing also its mission from God.

t As Jackson says—" I know not whether Bacchus is anywhere else called Phanaces." But
the word is clearly derived from <pecivu, to be resplendent.

Egyptian mind 1 The old worship associated the deification of
tlie dead with new actual impersonations of animal life, personi-
fiyiug the characteristic attributes of the god they worshipped.
It was a material idolatry, and made an effectual appeal to the
senses of the unlearned. The new religion, viewing the im-
mortality of the soul as a doctrine of philosophical abstraction,
sought to establish the worship of god on a like basis. Hence an
animosity between the rival religions as deadly as that between
the disc worshippers of the xviiitli dynasty and the old religion of
those who deified the sun under living human impejsonations, or
in the relation of an energetic cause to the production of natiiral
eflfscts, of which they were daily eye-witnesses.

Cap. 127. — " According to the Egyptians, this Cheops reigned
50 years. His brother Chephren succeeded to the throne, and
adopted a similar conduct. He reigned 5G years."

Cap. 129. — " Mycerinus, the son of Cheops, succeeded Chephren.
As he evidently disapproved of his father's conduct, he commanded
the temples to be opened, and the people, who had been reduced
to the extremest aflSiction, were again permitted to offer .sacrifice
at the shrines of their gods. He excelled all that went before
him in his administration of justice. The Egyptians revere his
memoiy beyond that of all his predecessors, not only for the equity
of his decisions, but because, if complaint was ever made of his
conduct as a judge, he condescended to remove and redi-ess the
injury. Whilst Mycerinus thus distinguished himself by his ex-
emplary conduct to his subjects, he lost his daughter and only
child, the first misfortune he experienced. Her death excessively
afiiicted him; and wishing to honour her funeral with more than
ordinary splendour, he inclosed her body in a heifer made of
wood, and richly ornamented with gold." ""'

Cap. 130. — " This heifer was not buried. It remained even to
my time in the i)alace of Sais, placed in a superb hall. Every day
costly aromatics were burnt before it: and eveiy night it was
.splendidly illuminated. In an adjoining apai-tmeut are deposited
statues of the difterent concubines of Mycerinus, as the priests of

* Under this myth reference is made to the body of Ii^is, as thus disposed
of by Mycerinus (the priest of Osiris) after her death, and in expectation of a
resurrection assimilated to the reappear.nnce of the moon in horned aspect, when
first seen after its change.

Sais informed me. These are to the number of twenty." Tliev
are colossal figures, made of wood, and in a naked state ; but what
women they are intended to represent, I presume not to detei--
mine : I merely relate what I was told."

Cap. 132. — " The body of this heifer is covered with a pnrple
cloth, whilst the head and neck are very richly gilt. Betwixt the
horns there is a golden star. It is made to recline on its knees,
and is about the size of a large cow. Every year it is brought
from its apartment. At the jieriod when the Egyptians flagellate t
themselves in honour of a certain god, whom it does not become
me to name, this heifer is produced to the light. It was the
request, they say, of the dying princess to her father, that she
might once every year behold the sun."

Cap. 134. — " This prince also built a pyramid, but it was not
by 20 feet so high as his father's."

Cap. 136. — " After Mycerinns, as the pi'iests informed me,
Asychis reigned in Egypt ; he erected the east entrance to the
temple of Vulcan, which is far the greatest and most magnificent."

Cap. 137. — " He was succeeded by an inhabitant of Anysis
whose name was Anysis, and Avho was blind. In his reign Sabacus,
king of Ethiopia, overran Egypt with a numerous army ; Anysis
fled to the morasses, and saved his life, but Sabacus continued mas-
ter of Egypt for the space oi fifty years."

Cap. 139. — " The deliverance of Egyjit from the Ethiopian was,
as they told me, efiected by a vision, which induced him to leave
the country : a person appeai'ed to him in a dream, advising him to
assemble all the priests of Egypt, and afterwards cut them in pieces.
This vision to him seemed to demonstate, that in consequence
of some act of impiety which he was thus tempted to perpetrate,

* This allegory is explained by that of Menu's twenty days' reign in the
Satya-yug of Hindu mythology. The twenty naked statues are the twenty lunar
days of light (the revealer) during which Menu reigned. Enoch also (c. xxxii,
21), in round numbers, limits the days of lunar light to 20 in each lunation. Thus,
" For each 20 days it (the moon) appears in the night as a man (hence the Alan
in the Moon), and in the day as heaven (its light being then absorbed in that
of the sun), for there is nothing in it except its light." Each lunation formed
one mythic year (as referred to in cap. 132), and tliis reign of lunar hght* for
twenty days therein, explains the words — " Every yeai" this heifer is brought
from its apartment and produced to the light."

t Compare the ceremonies of Churuk (or Chakra) in the Hindu worship of
Siva, the god of time, like the Saturn of the Greeks.

* ."^ee design in illustration of tlic Hindu niytliology.

his ruin was at liauJ, from heaven or from man. Determined not
to do this deed, he conceived it moi-c pmdent to Avithdiaw himself,
particularly as the time of his reigning over Egypt was, according
to the declaration of the oracles, now to terminate. During his
former residence in Ethiopia the oracles of his country had told
him that he should reign JifiT/ years over Egypt, — thispei'iod being
accomplished, he was so terrified by the vision that he voluntarily
withdrew himself."

Cap. 140. — "Immediately on his departure from Egypt, tlie
blind prince quitted his place of refuge, and resumed the government.
He had resided for the period of fifty years in a solitary island,
which he himself had formed of ashes and of earth. He directed
those Egyptians who frequented his neighbourhood for the purpose
of disposing of their corn to bring with them, unknown to their
Ethiopian masters, ashes for his use. Amyrtceus * was the first person
who discovered this island, which all the princes who reigned dui-ing
the space of seven hundred years before Amyrtseus were unable to
do. It is called Elho, and is on each side ten stadia in length."

Cap. 141. — " The successor of this prince was Sethos, a priest of
Vulcan ; he treated the military of Egyjjt with extreme contempt,
and as if he had no occasion for their services. Among other in-
dignities, he deprived them of their arurce, or fields of 50 feet
square, which, by way of reward, his predecessors had given each
soldier ; the result was, that when Sennacherib, king of Arabia
and Assyria, attacked Egypt with a mighty army, the warriors
whom he had thus treated refused to assist him. In this per-
plexity the priest retired to the shrine of his god, before which he
lamented his danger and misfortunes. Here he sunk into a pro-
found sleep, and his deity promised him in a dream that if he
marched to meet the Assyi-ians, he should experience no injury,
for that he would furnish him with assistance. The vision inspired
him with confidence. He put himself at the head of his adherents,
and marched to Pelusium, the entrance of Egyi^t. Not a soldier
accompanied the party, which was entirely composed of tradesmen

* The fable of the 12 kings who were contemporary ■with Psamniitichus in
its relation to the tale that, like the Anysis of this reference, Psammitichus had
previously fled to the marshes fi-oiu Sabacus, the Ethiopian (cap. 142\ shews
that the deeds of the 12 Idngs from jMseris to Sethos are mj-thically thereby
chronicled in association with the times of Sethos and Psammitichixs. For the
12 mythic contemporaries of Sethos are as the 12 of liistoric count, of whom he
was the last.

and artisans. On tlieii' aiiival at Pelusiuni, so immense a number
of mice * invested by night the enemy's camj), that their quivers
and bows, together with what secured their shields to their arms,
were gnawed in pieces. In the morning the Arabians, finding
themselves without arms, fled in confusion, and lost gi-eat numbers
of their men. There is now to be seen in the Temple of Vulcan
marble statue of this king,t having a mouse in his hand, and with
tliis inscription : — ' Whoever thou art, learn from my fortune to
reverence the gods.' "

Cap. 142. — " Thus, according to the information of the Egyptians
and their priests, from the first king to the last, who was a priest
of Vulcan, a period of three hundred and forty-one generations had
passed, in which there had been as many high priests, and the
same number of kings. Three generations are equal to one hun-
dred years, and therefore three hundred generations are the same
as ten thoiisand years ; the forty-one generations that remain make
one thousand three hirodi-ed and forty years. During the above
space of eleven thousand three hundred and forty years they assert
that no divinity appeai-ed in a human form ; but they do not say
the same of the time anterior to this account, or of that of the
kings who reigned afterwai'ds. During the above period of time
the sun, they told me, had four times deviated from his ordinary
course, having t'W'ice risen where he uniformly goes down, and
twice gone down where he vmiformly rises. | This, however, had
produced no alteration in the climate of Egyjjt ; the fruits of the
earth, and the phenomena of the NUe, had always been the same,
nor had any extraordinary or fatal diseases occm-red."

Cap. 143. — " When the historian Hecatseus was at Thebes, he
recited to the priests of Jupiter the particulars of his descent, and
endeavoured to prove that he was the 1 6th in a right line from
some god. They addressed him in reply, as they afterwai-ds did
myself, who had said nothing on the subject of my family. They
introduced me into a spacious temple, and displayed to me a num-
ber of figxires in wood ; this number I have before specified, for

* Compare the Kartekeya of Hmdu mji/hology with a rat for one of his
vehans or cherubic symbols. These " vehans'' seem to represent idolatrously the
medium of the spirit's retiiru to earth, as believed in by the Egyptians also.
Herod. IT, 123, as quoted in the Appendix.

+ Compare the Krishna of the Hindus, whom Sii- W. Jones calls the !<hepher<l
ApoUo of the Greeks.

J See Note on this phenomenon, p. 17 of Tract Third.

every liigli |>iieHt places li(;i-«; (luring his life a wooden figure of
liimself. Till! priests eniuiierated them before me, and proved, as
they ascended from the last to the first, that the son followed tlie
father in regiilar succession. When Hecatseus, in the explanation
of his genealogy, ascended regidarly, and traced his descent in the
1 Gth line fi'om a god, they opposed a similar mode of reasoning to
his, and absolutely denied the possibility of a human being's descent
from a god. They informed him that each of these colossal figures
Avas a Piromis, descended from a Pii'omis ; and they further proved,
that without any variation, this had uniformly occuiTed to the
number of 341, but in his whole series there is no reference either
to a god or a hero, Piromis, in the Egyptian language, means one
' beautiful and good.' "

Cap. 144. — " From these priests I learned that the individuals
whom those figui'es represented, so far from possessing any divine
attributes, had all been what we have described. But in the times
which preceded, immortal beings had reigned in Egy|:)t — that they
had communication with men — and had uniformly one superior ;
that Orus, whom the Greeks call Apollo, loas the last of these ; he
Wfis the son of Osiris, and, after he had expelled Typhou, himself
succeeded to the throne. It is also to be observed that in the
Greek tongue Osiris is synonymous -wdth Bacchus."

Cap. 145. — " The Gi'eeks consider Hei-ciiles, Bacchus, and Pan
as the youngest of their deities ; but Egypt esteems Pan as the
most ancient of the gods, and even of those eight who are accounted
the fiii'st. " *

* " The ark, according to the tracUtions of the Gentile world, was prophetic,
and was looked upon as a kind of temple, or place of residence of the deity. In
the compass of eight persons it comprehended aU mankind ; which eight pei-suus
were thought to be so highly favoured by heaven that they were looked up to by
their posterity with great reverence, and came at last to be reputed deities.
Hence, in the ancient mythology of Egypt there were precisely eight gods ; of
these the Sun was chief, and was said first to have reigned. Some made Ilephics-
tus the first king of that country, whilst others supposed it to have been Pan.
There is no real inconsistency in these accounts : they were all three titles of the
same deity, the Sun.Y' — Bryant.

t Thus the eight primitive gods of this idolatrous worship represent astronomically the rela-
tion of solar to lunar light, as reckoned by the ancients from the earliest times, according to the
apocryphal hook of Enoch. For, speaking of the moon as receiving its light from the sun, to
a variable extent in the four quarters of each lunation, he says, Cap. xxviii, 6, " Its light is by
sevens." This, compared with the fact that only eight persons were saved in the ark, inclusive of
Noah, the head of the family, probably caused the number of their primarj- gods to be ever re-
presented as 8, when, in after times, their number had been increased to twelve and thirteen
astronomically, and to an indefinite extent of 7nytl>ic history.

" Hercules was amongst those of tlie second rank in point of an-
tiquity, and one of those called the twelve gods. BaccJacs wa.s of
the third rank, and among those whom the twelve i^roduced. I
have before specified the number of years which the Egyptians
reckon from the time * of Hercules to the reign of Amasis ; from the
time of Pan a still more distant period is reckoned ; from Bacchvs,
tlie youngest of all, to the time of Amasis, is a period, they say, of
15,000 years, t On this subject the Egj^ptians have no doubt, for
they profess to have always computed the years, and kept written
accounts of them with the minutest accuracy. From Bacchus, who
is said to be the son of Semele, the daughter of Cadmus, to the
present time, is 1600 years; from Hercules, the I'eputed son of
Alcmena, is 900 years ; and from Pan, whom the Gi-eeks call the
son of Penelope and Mercury, is 800 yeai's, before which time was
the Trojan war."

Cap. 146. — " Upon this subject I have given my own opinion,
leaving it to my readers to determine for themselves. If these
deities had been known in Gi-eece, and there groion old, like Her-
cules, the son of Amphytrion, Bacchus, the son of Semele, and Pan,
the son of Penelope, it might have been asserted of them, that,
although mortals, they possessed the names of those deities kno-\vn
in Greece in the times which preceded. Of Bacchus the Greeks
affirm that as soon as he was horn,X Jove inclosed him in his thigh,
and carried him to Nysa, § a town of Etliiopia, beyond Egypt.

* Beloe dates the birth of Herodotus B.C. 444.

t Namely, lunations. But 15,000 lunations are 1250 years.

+ Upon this subject 1 have somewhere met an oj^inion to the following effect :
— When the ancients spoke of the nativity of their gods, vie are to understand
the time in which their worship icas first introduced. When mention is made of
their marriage, reference is to be made to the time when the worsliip of one was
combined with that of another. Some of the ancients speak of the tombs of their
gods, and that of Jupiter in Crete was notorioiis, the solution of which is, that
the gods sometimes appeared on earth, and after residing for a time amongst
men, returned to their native skies. The period of their return was that of then-
supposed death. — Note from Beloe's Herodotus.

Tlie following remark is fo\md in Cicero's Tusculan Questions : — " Ipsi iUi
majorimi gentium Dii qui habentur hinc a nobis m ccelum profecti reperimitiu"."
The gods of the popular rehgions were all deceased mortals advanced from earth
to heaven. — Do. do.

§ He derived his name of .\ii>vu(rt>s from his father, and the jilace where ho
was brought up. — Do. do.

With regard to tlie nativity of Pan, they have no tradition among
them ; from all which I am convinced that tlie.se deities were the
last known among the Greeks, and that they date the period of
their nativity from the jirecLsc time that their names came amongst
them. Tlie Egyj>tians are of the same opinion."

Cap. 147. — " I shall now give some account of the internal hi.s-
tory of Egypt ; to what I learned from the natives themselves, and
the information of strangers, I shall add what I myself l>eheld.
At the death of their sovereign, the Priest of Vulcan, the Egyp-
tians recovered their freedom ; but, as they could not live without
kings they chose twelve, among whom they divided the different
districts of Egypt. These princes connected themselves with each
other by intermarriages, engaging solemnly to promote their com-
mon interest, and never to engage in any acts of separate policy.
Tlie principal motive of their union was to gi;ard against the de-
claration of an oi'acle, which had said, that whoever among them
should offer in the Temple of Yulcan a libation from a brazen ves-
sel should be sole sovereign of Egypt ; and it is to be remembered
that they assembled indifferently in every temple."

Cap. 148. — " It was the resolution of them all to leave behind
them a common monument of their fame. With this view, be-
yond the lake Mceris, near the city of crocodiles, they constructed
a labyi'inth, which exceeds, I can ti-uly say, all that has been said
of it ; whoever will take the trouble to compare them, will find all
the works of Greece much inferior to this, both in I'egard to the
workmanship and expense," tfec. &c.

Cap. 149. — " Wonderful as this labjTinth is, the lake IMceris,
near wliich it stands, is still more extraordinary ; the circumference
of this is 3600 stadia, or 60 schseni, which is the length of Egypt
about the coast," &c. &c.

Cap. 151. — " These 12 kings were eminent for the justice of their
administration. Upon a certain occasion they were offering sacri-
fice in the temple of Vulcan, and on the last day of the festival
were about to make the accustomed libation ; for this purpose the
chief priest handed to them the golden cups used on these solemni-
ties, but he mistook the number, and instead of twelve, gave only
eleven. Psammitichus, who was the last of them, not ha\T.ng a cup,
took off his helmet, which happened to be of brass, and from this
poured his libation. The other princes wore helmets in common,
and had them on the«p'resent occasion, so that the circumstance of

this oue king having and usLug his was accidental aud innoceut.
Observing, however, the action of Psammitichiis, they remembered
the prediction of the oracle, ' that he among them who should
pour a libation from a brazen vessel should be sole monarch of
Egypt.' They minutely investigated the matter, and being satis-
fied that this action of Psammitichus was entirely the eftect of
accident, they could not think him worthy of death ; they never-
theless deprived him of a considerable part of his power, and con-
fined him to the marshy parts of the countiy, forbidding him to
leave the situation, or to communicate with the rest of Egypt."

Cap. 152. — " This Psammitichvis had formerly fled to Syi-ia, from
Sabacus the Ethiopian, who had killed his father Necos ; when the
Ethiopian, terrified by the vision, had abandoned his dominions,
those Egyptians who lived near Sais had solicited Psammitichus to
return. He was now a second time driven into exile amongst the
fens, by the eleven kings, from this circumstance of the brazen
helmet. He felt the strongest resentment for the injuiy, and de-
termined to avenge himself on his persecutors. He sent therefore
to the oracle of Latona, at Butos, which has among the Egyptians
the highest character for veracity. He was informed that the sea
should avenge his cause, by producing brazen figures of men. He
was little inclined to believe that such a circumstance could ever
occur ; but some time afterwards, a body of lonians and Carians,
who had been engaged on a voyage of plunder, were compelled by
distress to touch at Egypt : they landed in bi*azen armour. Some
Egyptians hastened to inform Psammitichus in his marshes of this
incident, and as the messenger had never before seen persons so
armed, he said that some brazen men had arisen from the sea, and
were plundering the country. He instantly perceived this to be
the accomplishment of the oracle's prediction, and entered into
alliance with the strangers, engaging them by splendid pi'omises to
assist him. With them and his Egyptian adherents he conquered
the eleven kings."

Cap. 1-53. — " After he thus became sole sovereign of Egypt, he
built at Memphis the vestibule of the Temple of Vulcan, which is
towards the south. Opposite to this he erected an edifice for Apis,
in which he is kept when publicly exhibited. It is supported b}'
colossal figures 12 cubits high, which seiwe as columns. The whole
of the building is richly decorated with .sculpture. Apis, in the
language of Gx'eece, is Epaphiis."

Ca)). 1;54. — " III acknowledgement of tlic assistance lit; liad re-
ceived, Psaniniiticliu.s confeiTed on the lonians and Cariuns cer-
tain lands, wliicli were termed the caniji, immediately opposite to
each other, and separated by the Nile. He fulfilled also his other
engagements with them, and entrusted to their care some Egyjitian
children to be instructed in the Greek language, from whom came
those who in Egypt act as interpreters. This district, which is
near the sea, somewhat below Bubastis, at the Pelusian mouth of
the Nile, was inhabited by the lonians and Carians for a consider-
able time. At a succeeding period Amasis, to avail himself of their
assistance against the Egyptians, removed them to Memphis. Since
the time of their first settlement in Egypt, they have preserved a
constant communication with Greece, so tliat we have a perfect
knowledge of Egyptian afiairs from the reign of Psammitichus.
They were the first foreigners whom the Egyi^tians received among
them. Within my remembrance, in the places which they formerly
occupied, the docks for their ships, and vestiges of their buildings,
might be seen."

APPENDIX B, 1.

Extracts from the Booh of Enoch.

In purporting to make extracts from an apocryphal book, it seems
desirable to preface thein with some general observations on the charac-
ter of its pretensions to inspired authority. These, I candidly admit,
cannot be reasonably supported, though the translation made by John
Batty, and published in Cariisle by Jefferson a.d. 1839, assumes the
inspired authority as unquestionable, from the amount of Jewish scrip-
tural phraseology embodied therein. But if no qualifying or contradic-
tory internal evidence is to be taken into consideration, a Mahometan
might, on such grounds, claim for the Koran the reverence of Jews, if
not of Christians. In feeling bound to take a very different view of the
book's pretensions to inspired authority than those taken in John Batty's
translation from a German copy, I felt much diffidence in speaking on
the subject, as the only value I could set upon the book was the inter-
nal evidence it afforded in proof of its being one source of those Judieo-

heathen traditions respecting Messiah's expected advent and millennial
reign which caused the Jews of the apostolic age to reject Christ, through
mistaken views respecting the predicted signs of Messiah's kingdom, and
is now tempting Christians to falsify the scriptural teaching of his second
advent on the like erroneous notions of Jewish prophecy.

In the meantime, I have, through my friend Mr ]\Iarsh of York,
obtained a copy of Laurence's* translation, from an Ethiopic manuscript
in the Bodleian Library, which he has accompanied by extracts of an-
other translation, by the Reverend Edward Murray, from an Ethiopic
manuscript at Paris. Both these translators agree in considering the
book a compilation of tracts on different subjects, and possibly by differ-
ent authors, if not also written at different times.

That it claims to be in part the work of Noah no less than of Enoch,
is clear fi-om the following passage amongst others (cap. Ixvi, 1) : — " In
those days" (viz., the 500th year of Enoch's life, cap. Iviii, 1, and about
the year of the world 1200), " the word of God came to me, and said,
Noah, behold thy lot has ascended up to Me, a lot void of crime, a lot
beloved and upright," &c. &c.

The advocates for the authenticity of the book of Enoch defend its
claim upon their reverence as quoted by name in the Epistle of St Jude.

The parallel passages read thus : —

Enoch, cap. ii. Jude, ver. 14, 18.

Behold He comes, with ten thousands And Enoch also, the seventh from
of His saints, to executejudgment upon Adam, prophesied of these, saying, Be-
them, and destroy the wicked, and re- hold the Lord cometh, with ten thoii-
prove all the carnal for everything sands of His saints :
which the sinful and ungodlj' have done To execute judgment upon all, and
and committed against Him. to convince aU that are ungodly among

them of all their ungodly deeds which
they have ungodly conmiitted, and of
all their hai-d speeches which ungodly
sinners have spoken against Him.

Though this parallelism will not necessarily prove that the apocry-
phal book known to us was really the book of Enoch quoted by St Jude,
I will assume the fact of its being thus made the reference of an instruc-
tion to the unbelieving Jews of the apostolic age. But surely this
amounts to no more than St Paul's words when he said to the Athe-
nians on Mars Hill, — " As I passed by and beheld your devotions, I

* Richard Laurence, LL.D., Archbishop of Cashel, and late Professor of
Hebrew in the Universitv of Oxford.

found an altiir with lliis inscription, To the unknown God. Whom,
therefore, yc ignorantly worship, liini declare I unto you. God that
made the world and all things therein, seeing that He is Lord of heaven
and earth, dwelleth not in temples made with hands ; neither is wor-
shipped with men's hands, as though He needed anything, seeing He
givcth to all life, and breath, and all things ; and hath made of one
blood all nations of men for to dwell on all the face of the earth, and
hath determined the times before appointed, and the bounds of their
habitation ; that they should seek the Lord, if haply they might feel
after Him, and tind Him, though He be not far from every one of us :
For in Him we live and move and have our being ; as certain also of
your own poets have said, For we are also His offspring."

St Paul only appeals to the heathen upon the strength of their own
superstitious belief in the omnipresence of God, when deifying the ele-
ments of the physical world, and men (both dead and living) as hero-
gods, or sons of God, and contcuds that their superstitions were of a
character calculated to prepare them for receiving the Christian doctrine
of men's adoption in Christ to become sons of God by the gift of His
spirit, to be evidenced in their hearts unto a life of righteousness and
peace. So St Jude may have sought to pacify the turbulent spiiit of
those Jews who opposed the mission of the apostles by following after
false Christs, and requiring other signs of Messiah's advent, and of the
then impending end of the world, beginning at Jerusalem, diiFerent fi'ora
those foretold of Christ. — Matt, xxiv, 3, 14; John xii, 31, 32. Thus
his language would not claim inspired authority for the teaching of
Enoch, but (more consistently interpreted) would seem to say — Even
the book of moral and philosophical instructions which you profess to
liave derived from Enoch, the seventh from Adam, and therefore reve-
rence superstitiously, and attend to more than to the testimony of Jewish
prophecy, might have prepared you for our proof that the Christ you
have crucified in the flesh was the predicted Messiah, and shall shortly
return in the spirit and power of the Holy Ghost for an exterminating
judgment on the rebellious faction of the nation ; even this book of your
superstitious devotions might to a certain extent have prepared you to
have received more favourably than with open scotfing our solemn warn-
ing of an almost instantly coming judgment on the world, beginning at
.Jerusalem. — 1 Peter iv, 5-19.

The astronomical teaching o( the apocryphal Enoch resembles the
astronomy of a Baal-worshipping people, rather thau that of a Jewish
prophet, pointing, like the Psalmist, to the heavens as declaring the

glory of God, and not as the abode of any all poAverful sun-god, which
seems to be the teaching of Enoch respecting the south wind of heaven,
saying, Ixxvi, 2, " The second is called the south, because the Most
High there descends, and frequently there descends He who is blessed
for ever."

This feature of the subject invites attention to another, and
similarly ambiguous, reference to the starry hosts of heaAcn, as if in
themselves deified personifications of spiritual life. In cap. Ix, v. 1 3,
speaking of " the Lord of Spirits " as seating " his Elect One " on the
throne of His glory, we read, " He shall call to every power of the
heavens, to all the holy above, aud to the power of God. The
Cherubim, the Seraphim, and the Ophanin, all the angels of power, and
all the angels of the Lords" (viz., of the Elect One and of the other
power) " who was upon earth over the water on that day," itc. &c.
This allusion to the Ophanin w^ould be unintelligible to myself but for
the occurrence of the word as the Hebrew of the word translated wheels
in Ezekiel's prophetic vision of the four-headed symbolism, under which
the national glory of heathen Babylon, and the limitation of God set
upon its then power, had been made the subject of an inspired instruc-
tion to the people of God respecting the end and object of the Babylonian
captivity, as ordained of God " for good," both to Israel and the whole
world, if they had but spiritual discernment to read therein the things
which made for righteousness and peace. If, as I have attempted to
shew in the first of these Tracts, the symbolism of Ezekiel's prophetic
instruction was a slight variation (on inspired authority) of that which
emblazoned the glory of Babylon on the walls of the palace of Khorsabad,
aud probably elsewhere throughout the kingdom, on the sides of the idol-
cars enthroning the image of their sun-god, it is not improbable that the
wheels — dreadful to look upon, and having the appearance of a wheel
within a wheel — might (besides their connecting the motion of the car
with the wings and feet of the symbolic images) have represented also
some similitude of the planetary world on the exterior of such idol-
cars, as if —

" With centi-ic and eccentric, scribbled o'er,

Cycle and epicycle, orij in orh.''— Milton's P. L. viii, 83, 84.

There can be no doubt that " the light of the worid," in St John,
cap. 1, with 1 John ii, 8, as truly revealed in Christ, being the same
with " the great mystery of godUness" in I Tim. iii, 16, contrasted
certain features in the mystic wor.?hip of Cjbele (as the Diana of tho

Ephesians, where Timothy was apppinted head of the ChrLstian church
by the apostles) with the idea of Christ's being the light of man's eternal
life spiritually and truthfully ; under confirmation of God, in the power
of his resurrection, and ever spiritually coming again, with gifts of the
Holy Ghost, for the redemption of mankind from bondage to the power
of sin, and thus, as the Saviour of all men, specially of those that believe.
The gospel metaphor involves an ironical reference to the material
Avorship of the Sun and Moon by the heathen, as if these were the
eternal light of self-existent life.

The Astronomy of Enoch.

This extends from cap. Ixxi to Ixxix inclusive, and is headed by
these words : —

" The book of the revolutions of the luminaries of heaven according
to their respective classes — their respective powers — their respective
periods — their respective names — the places where they commence —
their progress — and their respective months — which Uriel, the holy angel,
who was with me, explained to me, he who conducts them.* The whole
account of them, according to every year of the world for ever, until a
new work shall be effected, which shall be eternal."

My first intention was to have reprinted these and other chapters of
the book of Enoch, wuth running comments when seemingly necessary.
But, as it would extend the size of my book inconveniently, I shall content
myself with referring only to some leading characteristics of this Tract.

\st. Archbishop Laurence argues that the author of the book must
have lived somewhere between lat. 45° and 49°, because he speaks of
the longest day as only twelve hours, whilst reckoning nine hours day
and nine hours night at the equator. The Archbishop argues from this
that the author could not have resided in Palestine, and supposes him
to have been a descendant of the dispersions of Israel in the days of
Shalmaneser, and located towards the upper part of the district between
the Euxine and Caspian Seas. His words are, " the proportion of J 2
to 18 is precisely the same as 16 to 24 ; the present division into honre
of the period constituting day and night." This is clear enough arith-
metically, but that the author of the book of Enoch must, for that reason,
have lived in a latitude where the longest day numbered sixteen hours,
as the equivalent of Enoch's twelve hours, is not equally clear to me-

* Uriel means the God of Light.

Though the proportion of 12 : 18 :: 16 : 24 is arithmetically con-ect,
a just comparison of the two systems of astronomy for estimating the
longest day at the tropic of Capricorn from their difference in the length
of day at the equator, should rather be sought through the proportion
9 : 18 : : 12 : 24. Also, the most obvious inference from this is, that
if Enoch calculated for a day of twelve hours, when the sun had reached
the tropic of Cancel", as the natural variation of a day of nine hours at
the equator, we, proceeding upon the same theory of computation as he
did, and not upon any more scientifically accurate system, should, from
a day of twelve hours at the equator, expect one of fifteen hours when
the sun had reached the tropic of Cancer.

But, according to our advanced system of calculation (as regulated
by the parallels of latitude, in which different places may be situated,
and not by the distance of three signs of the zodiac between the vernal
equinox and the tropic of Cancer, traversed at the rate of one hour's
difference for each sign), the parallel of latitude, in which the longest day
would number fifteen hours, is that where 7^ meridians can be counted
between the wooden horizon* and the brass meridian on an artificial
globe. It is about lat. 30° or 40°, whilst lat. 30° numbers (according
to Keith) fourteen hours to its longest day. Allowing, therefore, that
the theory of computation was less accurate in the days of the reputed
Enoch, his calculations may be fairly taken to represent those current
with the ancient Egyptians and Hindus, as originally derived from the
Chaldaeans ; if so, no certain inference as to the country of the pseudo-
Enoch can be derived from his astronomical theory respecting the longest
day at the tropic of Cancer. Much less is the Archbishop (to my mind
at least) to be justified in asserting that he could not have been a Jew
of Palestine. The contrary might perhaps be inferred from cap. xxiv,
9, compared with Psalm xlviii, 2, and with cap. liv, 10. For, in the
latter passage, the natural characteristics of the country round about
Jerusalem are supposed to be as formidable an obstacle to the Parthian
cavalry (between the times of Arsaces and those of Herod the Great)
as to the horsemen in the apocalyptic vision of God's final judg-
ment on Jerusalem, after the sounding of the seventh trumpet. — Rov.
xiv, 20.

Again, in cap. xxxi, v. 1,2, the author's visions seem to carry him
from the southern coast of Egypt, and on the north side of the Lunar
Mountains, across the Erythrocan Sea into llindostan.

• Sac p. 87.

In regard to Kiiocli's longest day, the inference most obvious to my
mind is, that (whereas wc divide the 3G0" of the equator into 24
meridians of 15"^ each for our hour circle) the author of the book of
Enoch divided the 3G0° into 18 meridians of 20^, making their hour
circle to contain only 18 instead of 24 hours. They would thus reckon
80 minutes to the hour instead of 60, as we do, for 18 x 80 = 1440
minutes, and 24 x 60 = 1440 minutes.

When day and night at the equinoxes (or between the sun's third
^xidLfouHh gates, i.e., between the signs Pisces and Aries) were reckoned
as nine hours each, the longest day (which marks the sun's advance to
his sixth gate, or the tropic of Cancer), on the estimated increase of one
hour to each sign, could not exceed twelve hours. This is a conclusion of
common arithmetic from the data assumed. Why assumed I cannot
answer.* Possibly the satya-yug of twenty days (for a sandhi or
equation of solar and lunar time in four years, see page 92), may have
something to do with it. — See under remarks on the golden age, p. 92.
At any rate there might have been other reasons than those which
assume that the astronomer must have lived in somewhere about our
parallel of latitude, since his longest day of twelve hours would, in
that case, answer to our longest day of sixteen hours. The well-
defined luminous portion of each lunation (as developing the appearance
of " the man i' the moon," cap. Ixxvii, 21) was perhaps limited to
twenty days by the Egyptians, Herod, ii, c. 130, as in the Hindu
mythology, when thus limiting the intermitting period of Manu's reign
to the satya-yug alone. Possibly, in a comparison of solar and lunar
time, the Chalda3ans (who reckoned their years by Sari or Decades)
might have found it most convenient to divide the equator of 360° into
twentieth parts for their hours.

* Or possibly (because the tropic of Cancer is distant from the equator by only
23° 28' north latitude, and because the variations of day and night tlu-oughout
the year have to be measiured by variations of the sun's declension from the equa-
tor northwards or southwards within that range of space), 20° may have been
used m the asti'onoiny of Enoch as an approximate measiu'e for comparing space
with time when dividing the cu'cumference of the earth (whether regarded as a
globe or a circidar plane) into 360°, as Umiting the extent of the suns apparently
dmrnal motion.

For whilst 18 x 20° = 360°, IS hours equal 9 of day and 9 of night to one
day at the equator. But between the equator and tropic of Cancer 3 signs are
passed over by the sun, and.^ = 6, whilst 6 + 12 = 18, as an ajiproximate limit
for the variations of day and night within an aic of 20' northward or southward
from the equator.

Our mode of reckoning the variations of the length of daylight,
according to latitude, as described by Keith, is — " Elevate the pole of
the artificial globe 23^ degrees above the northern point of the horizon,
bring the sign Cancer in the ecliptic to the brass meridian, and over that
degree of the brass meridian, under which this sign stands, let the sun be
supposed to be fixed at a considerable distance from the globe."

While the globe is in this position it will be seen that the equator
is equally divided into two equal parts, the equinoctial point, Aries, being
in the western part of the horizon, and the opposite point, Libra, in the
eastern part, and between the horizon and the brass meridian (counting
on the equator) there are six meridians, each 15°, or an hour apart ;
consequently the day at the equator is twelve hours long. From the
equator, northward as far as the Arctic circle, the diurnal arcs will
exceed the nocturnal arcs, ie., more than one-half of any of the parallels
of latitude will be above the horizon, and of course less than one-half
will be below, so that the days will be longer than the nights. All the
parallels of latitude within the Arctic circle will be wholly above the
horizon, consequently those inhabitants will have no night. Keith's
subjoined calculation (counting the meridians between the horizon and
the brass meridian) for the variations in the length of day, according to
the latitude, extends from lat. 20P to lat. 60^, and may be briefly ex-
pressed in tabular form, thus : —

When at the equator Day = 12 hours and uight 12 hours.

„ at 20° north latitude „ = 13 hours 20 minutes.

at 30° ,,

at 40° (reckoning twice 74 meridians)

at 50° ,, ,,

at 60° ,, ,,

= 14
= 18
= 16

= 18.1

According to Enoch, the point where the ecliptic cuts the equator at
the vernal equinox is the point at which the sun enters his fourth
eastern gate. Under those circumstances, the day in his time was nine
hours, and the uight nine hours.
^^^len the sun was leaving his 4th gate the day was 10 hours and night 8 hours.

„ 5th do.

11 ,

,, 6th do.

12 ,

), ^

,, 6th vjcster

ndo. „

11 ,

„ 5th do.

10 ,

„ 4th do.

9 ,

3d do.

8 ,

„ 10

„ 2d do.

7 ,

„ 1st do.

6 ,

8fi

Here the arc of the sun's north dccHnation, from the equator to the
tropic of Cancer, in north latitude 23' 28', i.s made to measure the
variations in the length of day between the vernal equinox and the
longest day of summer for all that was then known of the habitable
world, from the tropic of Capricorn northwards.

Possibly, therefore, Archbishop Laurence may have applied to the
primitive astronomy of Enoch's description a standard not suitable, as I
was doing in my first attempted illustration, from the Newtonian system,
represented in Plate No. 2.

For our computations respecting the variations in the length of day,
according to the latitude and time of year, assume that the earth we in-
habit is a glohe or sphere. The ancient astronomy, on the contrary, re-
garded it as a circular plane forming only one of many concentric planes
called islands, from their common relation to a surrounding sea, and as
otherwise separated by large rivers.

They are also called mountains or kingdoms, having a central one of
marked distinction. In the Hindu mythology they are variously num-
bered as seven, ten, and fourteen, called woi'lds. Such also is the Cice-
ronian philosophy, fi'om a double sense attaching to the word orhis, and
representing a world, or any orb, especially the orbit of a planet.

Mythologlcally the Hindus seem to have regarded the equator as the
dividing line between seven upper and seven lower Avorlds.

Hence the different impersonations of the sun's southern declination
towards the tropic of Capricorn, like that of Osiris descending into the
lower regions for the winter months of the year.

The Laws of the Lesser Light.

Enoch, in cap. Ixxii, says : —

" 1 . After this law" (viz., that of the sun's course through the twelve
gates of heaven), " I beheld another law of an inferior luminary, the name
of which is the moon, and the orb of which is as the orb of heaven.

" 2. Its chariot, which it secretly ascends, the wind blows ; and light
is given to it by measure.

" 3. Every month, at its exit and entrance, it becomes changed ;
and its periods are as the periods of the sun.* And when, in like man-

* Viz., 30 nights, even as there are 30 days to a hination, and 360 nights, even
360 days to a solar year.

uer, its light is to exist, its light is a seventh portion from the light oi'
the sun.*

" 4. Thus it rises, and at its commencement towards the east goes
forth thirty days.

"5. At that time it appears, and becomes to you the beginning of
the month. Thirty days it is with the sun in the gate from which the
sun goes forth.

" 6. Half of it is in extent seven portions, one-half, and the whole
of its orb is void of light except a seventh portion out of the fourteen
portions of its light. And in a day it receives a seventh portion, or half
that portion of its light. Its light is by sevens, by one portion, and by
half of a portion. It sets with the sun. t

" 7. And when the sun rises the moon rises with it, receiving a
half portion of light.

* The seventh portion from the light of the sun is to be reckoned thus : —
Since the moon receives its light by measure from the sim (ver. 2), and its first
circuit or phasis is a circuit of seven days (Ixxiii, 5), the first day of lunar light
must be a seventh portion from the light of the sun as apportioned to the first
phasis or circuit of the moon, viz., to the half-moon in each lunation.

+ On ver. 6 Archbishop Laiu-ence says, — " Tlie disc or face of the moon
seems here to be considered as being divided mio fourteen portions, i.e., each hjllf
of it into seven portions, so that in its increase or decrease one of these fourteen
portions becomes enlightened or dax'kened every day when there are only fourteen
days between the new and full moon, or vice versa, but so that in the last two
days one-half only of a foiu'teenth portion becomes enlightened or darkened each
day when there SkVa fifteen days between the new and full moon."

This division of the moon's disc into two halves, and accounting each half to
he a seven days' circuit of the moon, as completing the illmninatiou of its whole
orb at the full, may serve to illustrate the following remark in Jackson's Chrono-
logical Antiquities, vol. ii, p. 33 :--" The soLir year of the Indians consisted of
12 full months and 360 days, hut they had twenty-four months, each consisting of
fifteen days, for they did not reckon the months from the moon's completing its
period, but from the beginning of its bornings."

Fig. 1.— The waxing
moon.

Fig. 2. — The waning
moon.

Fig. 3.— The Hindu Parouvan,
or lunation of 15 days, from
horning to horning.

" 8. On that uight when it commences its period, previously to the
day of the month, the moon sets with tlic sun.

" 9. And on that night it is dark in its fourteen portions, i.e., in
each half; but it rises on that day with one-seventh portion precisely,
and in its progress declines from the rising of the sun.

" 10. During the remainder of its period its light increases to four-
teen portions."

The relation of the moon to the twelve gates of the sun's course
through the heavens, in the differing phases of each lunation, is stated
thus by Enoch, cap. Ixxiii, 5-10: —

" 5. On stated months it changes its settings, and on stated months
it makes its progress through each gate. In two gates the moon sets
with the sun, viz., in those two gates which are in the midst — in the
third and fourth gate. From the third gate it goes forth seven days,
and makes its circuit.

" 6. Again it returns to the gate whence the sun goes forth, and in
that completes the whole of its light. Then it declines from the sun,
and enters in eight days into the sixth gate, and returns in seven days
to the third gate* from which the sun goes forth.

" 7. When the sun proceeds from the fourth gate the moon goes
forth for seven days, until it passes from the fifth gate.

" 8. Again it returns in seven days to the fourth gate, and, com-
pleting all its light, declines, and passes on by the first gate in eight
days ;

" 9. And returns iu seven days to the fourth gate, from which the
sun goes forth."

Fig. 1 shews how half of it (viz., of the fiJl moon), is in extent seven portions
of light borrowed from the sun. For the half -moon numbers 7-1 4ths of the moon's
disc. Hence one day's lunar light being 1-1 4th of the whole disc, is one-seventh
of the half that disc, which half measures the moon^s first phasis or circuit from
new to half moon.

Fig. 2 illustrates verse 9, and Fig. 3 illustrates the quotation from Jackson.

In verse 8 the words jtreviously to the day of the month remind us of the
sophist's quibble in the Nubes of Aristophanes, contending that the first day of
the month, called "the new and oW {as that on which the interest on money
lent became payable), was no definite day, for two coidd not be made one ; there-
fore all bargains struck upon such a supposition were necessarily voidable, should
the debtor feel inclined to avail himself of such an advantage.

* Archbishop Laurence draws attention to the words in italics, as supplied
by himself, to complete the obxHious sense, through some accidental omission
thereof in the MS.

This chapter of Enoch may be aptly illustrated by the following ex-
tract from Keith on the Use of the Globes, p. 217, compared with Plate 3
of the illustrations here given : —

" When the sun is at his greatest depression below the horizon, being
then in Capricorn, the moon is at \ie,v first quarter in Aries, /hZZ in Can-
cer, and at her third quarter in Libra ; and as the beginning of Aries is
the rising point of the ecliptic, Cancer the highest, and Libra the setting
point, the moon rises at her first quarter in Aries, is most elevated above
the horizon and full in Cancer, and sets at the beginning of Libra in
her third quarter, having been visible for fourteen revolutions of the
earth on its axis, viz., during the moon's passage from Aries to Libra.
Thus the North Pole is supplied one-half of the winter time with con-
stant moonlight in the sun's absence, and the inhabitants only lose sight
of the moon from her third to her first quarter, while she gives but little
light, and can be of little or no service to them."

Resemblance of EnocKs Chronology to that of Hindu Mythic
History. — See Enoch, Cap. Ixxvii, 7.

The three quintuples of days, which complete the moon's light in 1 5
days, answer to the treta-yug of the Hindus as being three times the
kali-yng of 432,000 seconds of time, or of 5 days, each numbering 24
hours.

Also cap. Ixxviii, 2. — " He (Uriel) shewed me (Enoch) also the
decrease of the moon which is effected in the sixth gate, for in that sixth
gate is its light consumed." Now the moon enters its sixth gate at its
third quarter, or in 7 days from the full moon.

But the satya-yug (which measured Manu's intermitting reign of
light in each lunation, according to the mythology of the Hindus) was
limited to 20 days, each numbering 24 hours.

For this, if (instead of 7 days to the sixth gate) we add a fourth
quintuple of days to the three quintuples of cap. Ixxvii, 7, we have a
computation of lunar time resembling that of the Hindus in their four
lesser yugs.

But the maha-yug, or divine age, was a decade of the kali-yug, or
age of time. Hence, reckoning the age of time as 5 days, the maha-
yug was 50.

Again, in 720 days (or 2 years of 3G0 days) there are 14 maha-
yugs of 50 days, with a remainder of 20 days; and 71 maha-yugs of

50 days make 10 luuar years of 3540 Jays, with an excess of 10
(lays.

Hence (seemingly) the law of adding 20 days, or one satya-yug (as
a sandhi or equation of sohvr and lunar time), to complete the mannantara
of 10 luuar years and one lunation of 30 days.

For the 3570 days (thus numbered to a manuantara) multiplied by
14, make 49,980 days, which, in their turn, must be increased by 20
days to make up the kalpa of 50,000 days, or 1000 maha-yugs, each
numbering 50 days,

But ^5222 days number 141 lunar years 2 months 6 days, or about
14 decades of lunar years, whence we see the reason for multiplying the
manuantara by 14 to make the kalpa, though still deficient by 20
days.

To 49,980 days add the 20 days, and we have for the kalpa or

great day of Brahma '^ days = 138 years 10 months 20 days of

luni-solar time. But Brahma's day was as long as his night, and twice

138 years 10 months 20 days makes 277 years 9 months 10 days,

Brahma's day and night. His year was 360 times his day and night.

But 360 times 10 days = 3,600 days, or 120 1

> 10 years,

lunations, or - - - J •'

Also 360 times 9 months are - - 270 years.

And 360 times 277 years are - - 99,720 years.

100,000
lOO

The life of Brahma, - 10,000,000 years,
or nearly 278 revolutions of the zodiac. For 277 times 36,000 years,
with a remainder of 28,000 years, make up the 10,000,000 luni-solar
years of Brahma's life.

But, according to the mythology of the Hindus, Manu did not reign
in all the yugs, but in the satya-yug only. Hence, as there was only
one satya-yug in every maha-yug, or divine age, and 71 maha-yugs,
with one satya-yug, in each manuantara, the duration of Manu's reign
in each manuantara will be measured by 72 times 20 days, or by 1440
days, or 4 lunar years and 24 days, or 4 luni-solar years of 360 days
exactly.

Hence the manuantara (as measured only by the days of the satya-
yugs numbered therein) represented a mode of computation by a cycle
of four years, like that of the Egyptian Lustrum and the Greek Olympiad,

for an equation of solar and lunar time at the close o( every fou7-th year.
Thusybwr quintuples of light, or 20 days, make up the satya-yug of
Mann's reign in its relation to the golden age of classical mythology.

For the satya-yug being four times the kali-yug of 5 days, represents
the sum of the four lesser yugs. Thus the golden age of each lunation
represented also the difference of 20 days between the lunar year of
355 days, and the soli-lunar year of 360 days in a Lustrum or Olympiad,
of 4 such years compared. Thus, 12 months of 80 days number 18
months of 20 days, and 30 days of 12 hours number only 20 days of 1 8
hours. — See p. 86.

The next, or silver age, like the treta-yug of the Hindus, seems to
have represented the time of full moon, as an inferior amount of lunar
time, and therefore a more defective approximation towards that equation
of solar and lunar time, which seems to have been the object of the
Hindu chronology in regard to its four lesser yugs.

Again, the hrazeii age, like the dwapa or dwapar-yug of the Hindus,
represented a still smaller amount of lunar time, and therefore a consider
ably less perfect form of that computation for those four lesser yugs which
had for its object an equation of solar and lunar time once in four years,
and possibly in seasons of 4 months numbering 120 days, compared
with those of 3 months, numbering 90 days.

For 3 X 120 = 360, and 4 x 90 = 360.

Lastly, the iron age, as the kali-yug or age of time in the mythology
of the Hindus, represents the diminution of lunar light to its extinction
with a change of the moon, or the first and smallest period of its advance
from change to the satya-yug of 20 days. This, therefore, represents an
increase in the defect of lunar light, approaching to that darkness in
heaven which is, in the Jewish Scriptures, made prophetically to symbolise
the times of a deteriorated communion between God and man on earth,
to the discomfort of human life.

On the Days nv/mhered to each Year of the Kali-yug in the Historical
Chronology oj the Hindvs.

The kali-yug of 5 days (or the age of time) was one-fourth of the
satya-yug of 20 days, and 12 times 20 number 240 days, for the days of a
year reckoned by the satya-yugs in 12 lunations of 30 days each; for
Manu did not reign in any other of the four lesser yugs except the
satya-yug.

Again ^' =: 18 days. Hence, apparently, the origin of Enoch's
hour's circle, which reckons only 9 hours day and 9 hours night at the
equator, by dividing the 360° of that circle into 18 meridians at 20°
apart, whereas we divide it into 24 naeridians at IS'' apart. — See pp. 86,
92.

Hence, perhaps, the secret of the great differences which appear to
exist on comparing the mythic years of the Hinda kali-yug with our
solar years of 365^ days.

For Coleman calls our a.d. 1832 the 4933d year of the present
kali-yug, which, he adds, commenced a.m. 906.

But Duff, writing in a.d. 1 839, calls it the 4944th year of the present
kali-yug;* of which, he adds, the 1000th year was about our B.C. 2000.

Comparing these two statements together, we count only 7 years
from A.D 1832 to A.D. 1839, but the difference between 4933 and
4944 years is 1 1 years.

It appears, therefore, that the Hindu kali-yug may be reckoned so
that the years thereof should bear the ratio of 1 1 to 7 years when
compared with our own solar year.t The years, therefore, of the kali-
yug must have numbered fewer days than we reckon to a solar year.

The approximate proportion (omitting any remainder in days), is —

Days.

Years.

Tears.

3651

: 240 :

11 ;

7 of 365^ days each.

Also 365i

: 240 :

: 4933

: 3241 years of 365| days.

From the above proportions we leani that 3241 of our solar years
are an approximate equivalent for 4933 years of this present kali-yug,
reckoning 1 2 satya-yugs or 240 days to a year of the kali-yug.

From 3241 solar years of 365;|- days each,

Take a.d. 1833

B.C. 1408 represents the beginning of this
present kali-yug. ^^^

Also 1408 solar years of 3Qo^ days from b.c. 4004 (as the date of

* DuflP, however, in page 126, says that the maha-yug numbered 12,000 years,
and as the kali-yug was alwaj's 1-lOth of the maha-yug, it must, in that case, have
numbered only 1200 years, though, othei-wise, as 5 days and 3G,000 years, or
432,000 limations.

t Tliis difference may, however, only prove that DufiF and Coleman dated the
beginning of the Hindu kali-era from different expressions for the a.m. corres-
ponding to the A. D. of which they respectively spoke.

the Creation according to our reckoning) give a.m. 2596 as our year of
the world for the beginning of the kali-yng, when numbering with
Coleman 4933 (mythic) years, to a.d. 1832. Yet Coleman gives a.m.
906 as the beginning .of the present kali-yug. It is clear, therefore,
that Coleman must erroneously have counted to the mythic years of the
kali-yug the same number of days as there would be in a like number of
our solar years, for in no other way could he have dated its beginning
from A.M. 906 ; though his reckoning would be perfectly correct in that
form. Thus, B.C. 4006, less 906 years = b.c. 3100 ; add to B.C. 3100
our A.D, 1833, and their sum is 4933 years.

Duflf, on the other hand, seems to reckon the mythic years of the
kali-yug as lunar years of 354 days (or possibly as 355 days, to make a
more complete equation of solar and lunar time every 4 years, since
4 X 355 -|- 20, for a sandhi, = 4 x 360 days), compared with our
solar years of 365^ days, when he tells us that our a.d. 1839 was the
4944th year of the present kali-yug, and that our B.C. 2000 was about
the 1000th year of the kali-yug. That the years of the Hindu kali-yug
are as lunar years compared with our own solar year of 365^ days may
be readily shewn from the following proportion : —

Years of kali-yug. Solar years of 36.5^ days. Days. Days.

3944 : 3839 : : 365^ : 355

Days. Days. Years of kali-yug. Solar years of 3651 days

Also 365| : 355 ; : 1000 : 971

Hence, for the 3944 -f lOOO, or the 4944 years numbered over the
kali-yug in a.d. 1839 by Duff, we find 4805 of our solar years are an
approximate equivalent through the following proportion : —

Days. Days. Years of kali-yug. Solar years of 365i days.

365| ; 355 : : 4944 : 4805

But 4805 solar years of 365^ days, ending in a.d. 1839, date their
commencement (and therefore the beginning of the present kali-yug of
the Hindus according to Duff's account) from our B.C. 2966, or a.m.
1038. For the difference between b.c. 4004 and b.c. 2966 is 1038
years.

Seeing that the satya-yug of mythic years primarily reckoned only
the seconds of time in 20 days of 24 hours each, and was used as a
sandhi, or equation of solar and lunar time, to complete each manu-
antara and each kalpa ; also that each manuantara (when numbered in
days only by the days of the satya-yugs, as the appointed limitation of
Manu's personal reign therein), reckoned four solar years of 360 days,

or four times 355 days + 20 days, it seems highly probable that the
lunar year was practically (in the chronology of the Hindus equally as
by Numa) reckoned as 355 days,* though still counted astronomicaUy as
354 days, or twelve times 29^ days. — Enoch Ixxiv, 14.

Thus Enoch asserted that there were astronomically 364 days in
each solar year, but practically, like the Hindus, he only numbers 360
days to each year. He adds, however, 4 days, as conductors of the
four seasons, by dividing the year in quarters, as the Colures, or voices
of light, do the ecliptic on an artificial globe. — Enoch Ixxiv, 2. For
these he says " serve four days which are not computed in the computa-
tion of the year."

I can find no historical record that the days of the solar year were
ever, in any country, practically numbered as 364. For the ancient
Clialda?ans numbered practically only 860, to which the Eg}'ptians added
5 annually, not taking the remaining fourth of a day into account more
than once in the Lustrum of 4 years, reckoned as 4 x 365 + 1 =1461
(lays ; and once again, when amounting to a whole year, in the Great
or Sothiac Cycle of 4 x 365 -}- 1 = 1461 years.

Similarly, I can find no historical record that 355 days were ever
numbered to the lunar year in any calendar of practical chronology ex-
cept in that of the Romans by Numa, though (for reasons already given)
it seems to have been also the lunar year of the Hindus.

Numa is said to have added 1 day to the lunar year of 354 days
from a superstition that there was luck in odd numbers, though it is
more likely that he found 5 days more convenient than 6 as the basis of
his computations for equalising solar and lunar time, when reckoning
time by decades of years, as the Chaldaeans did under the name of sari.

The old Egyptian chronicle was framed only after the Egyptians
began to reckon 365^ days to a year, and its historical chronology ter-
minated B.C. 350. It is clear, therefore, that the chronology of the
pseudo-Enoch is one of more ancient date. It does not, however, follow
that the antiquity of the book itself is co-equal with the astronomical
chronology described therein. The historical parts extend alkgoricaUy
down to the times of Herod the Great, according to Archbishop Lau-
rence's interpretation of the allegory. But the prophetical notices in-
volve such marked reference to certain peculiar characteristics of our

* Tliis appears to have been the original year of the Veda according to the
Key to the Chronoloyy of the Hindus, which I had not seen when writing the
above, though kindlj' presented to me since by .7. W. Jones of the British Museum.

Christian doctrine, that if ancient heathenism had not symbolically re-
corded its belief in the relation of God to man under a mystic triad of
persons, and its belief in the doctrine of Divine incarnations (as of a mys-
tery kept secret from before the creation of man, and never to be fully
revealed until the last incarnation of the Divine Spirit, " as God's secret
one sitting on the throne of His earthly glory in the end of the world,"
or in the Messiah's day of Jewish prophecy), we might almost feel dis-
posed to regard the prophecy of the ten weeks as the forgery of a pious
fraud by some Judaising Christian.

At whatever time written, the book can never have been designed,
even by its author, to pass cui'rent for the composition of Enoch. For
no author intending his book to be viewed in that light would make such
a stupidly absurd forgery as to introduce Noah as the historian of his
own times, and then continue with an allegorical description of Scripture
history onwards, even to the times of the Christian dispensation.

It is not, however, improbable that the Jews of the dispersion, as
representing a people divided amongst the heathen of conflicting reli-
gious superstitions in Syria and Egypt, after the dismemberment of the
empire of Alexander the Great, should (as in contrast to the traditions
of the Egyptian Jews) perpetuate also the traditions of Chaldtean and
Phoenician origin under the title of traditions orally derived from Enoch.
On such a supposition, the book (even if never written until the latter
days of the Mosaic dispensation, and long after the Egyptians had begun
to number ZQb\ days to their solar year), would mould its chronology
on the basis of the more ancient Chaldaic astronomy, and associate
therewith the mythically historic traditions of Asia as distinct from those
of Egypt in many respects, though in others retaining evidence of much
similarity.

Though the book evidently treats of distinct subjects, and allegori-
cally connects the historic reminiscences of widely distant times with
astronomical and mythic traditions, of which it professes to have derived
the earliest from Enoch, and for that reason to have been vaguely called
by his name, it seemingly retains internal evidence of one common object
or design pervading the structure of its distinct parts, as if designed to
make it, in and from the latter days of the Mosaic dispensation,* a pro-
phetic text-book respecting the signs of the times of Messiah's advent in

* From the internal evidence of the book it is certain, as Archbishop Lau-
rence says, that it coiild not have been written earHer than the Babylonian
captivity.

the end of the world, as foreshadowed from the beginning, and continu-
ously memorialised by Gentile traditions no less than by those of the
Jews.

Without entering upon any very minute analysis, the book of Enoch
seems to treat of five distinct subjects, viz.—

1*^. The old prophecy of judgment on the watchers, as referred to in
Jude V, 14, 15, from Enoch, cap. ii. This has reference to his
vision of judgment, cap. xiii, and hia book of the words of
righteousness^ and of the reproof of the watchers, &c., cap. xiv.

to XXXV.

But this old prophecy, with which the book opens, is only a brief and
general expression of the revelation made in more detailed form under
the prophecy of the ten weeks as limiting to 7000 years the whole
interval between the creation of man and the end of the world as the
beginning of an eternal judgment prepai-ed for the wicked.

2d. Enoch's second vision of wisdom, consisting of three parables

(cap. xxxvii to Ixix), called erroneously 103 in cap. xxxvii, 3.

The revelation of the third parable, or that respecting Behemoth and
Leviathan, was accompanied by an earthquake at which the heaven of
heavens shook, and " the Ancient of Days" was seen sitting on the throne
of His glory, while the angels and saints were standing around Him.
Herein we may notice that the language of the latter-day Jewish pro-
phecies is borrowed from Daniel and Haggai, and applied to the predic-
tion of the flood as then impending in Noah's time.

In this part of the book Noah himself is represented as the author of
the narrative of Enoch's third parable, as of secret things revealed to
himself by Enoch (cap. Iviii to Ixix) in the 500th year of Enoch's life-
time,* or about the 1200th year of the world, if we date the birth of
Enoch, as this book does, seemingly from about a.m. 700.

But the allusion to the seventh mouth, and fouiieenth day of the
month, seems also to be one of latter-day Jewish prophecy applied to
the times of Noah, and probably the vision of the angel with measuring
ro})es to measure the righteous. — Cap. Ix. (Compaie Ezekiel's vision
of cap. xl, V. 3; xlvii, 3; Zech. ii, 1, 2, with Rev. xi, I, 2). Hence,
amongst other interpretations for Isaiah v, 18 — " Woe unto them that

* Yet Scripture says that Enoch wa-s translated into heaven in the 365th year
of his life.

draw iniquity with cords of vanity, and sin as it were with a cart-rope "
— I hope I shall not be saying anything very absurd if I presume that
reference may be made to a Baal-worshipping people parading the car of
their idol-god through the streets of their city as drawn by ropes.

Thus, the ropes which would measure the strength of the popular
fanaticism might be regarded by a heathen priesthood as a measure of
the righteous, and by the prophets of the Jewish nation compared ironi-
cally with the measuring-rod of another standard, derived from the typi-
cal institutions of the Mosaic law, as ordained of God for an instruction
of righteousness to Israel.

dd. The Book of the Revolutions of the Luminaries of Heaven, &-c. —
Cap. Ixxi to Isxxi inclusive.

Ath. The Visionary Dreams of Enoch, as recited by him to his son
]\Iethusalah, and renewing his instruction of wisdom. These allego-
rise, in absurd form, the leading incidents of Scripture history, and
conclude with the vision of judgment on the seventy shepherds. —
Cap. Ixxxiv to Ixxxix.

bth. Enoch's Second Book of Prophecy, extending to the end of time.

This begins at cap. xc, and extends over a prophetic period of ten

mystic weeks, each numbering 700 years, and therefore over 7000

years in all. — Cap. xcii to the end.

In one marked characteristic this alleged prophecy is peculiarly
Jewish, viz., in its prediction of the flood, compared with Enoch's more
detailed reference to the events of those days (cap. liv, v. 1-3), we read:
" Afterwards the Ancient of Days repented, and said; In vain have I
destroyed all the inhabitants of the earth. And He swore by His great
name, saying ; Henceforward I will not act thus towards all those who
dwell upon earth. But I will place a sign in the heavens ; and it
shall be a faithful witness between Me and them for ever, as long as the
days of heaven and earth last upon the earth." The Hindu mythology,
on the contrary, speaks of ever-recurring deluges, introducing all the
great cycles of solar and lunar time. In most other respects Enoch's
prophecy of the ten weeks seems to be modelled on an Hindu mythic
basis, viz., that of Vishnu's ten avatars, or marked manifestations of
Divine interference in the atiairs of men, for periodic vindications of the
eternal truth (as believed in by the heathen,"' though only under debased

* James ii, 19.

100

association with ignorant and cruel superstitions), that God is governor
in all the earth, notwithstanding the unn'ghteousness and oppression
which exist therein. It seems also to blend with heathen traditions
another peculiar feature of Jewish prophecy, viz., that of Ezekiel's seven
months (Cap. xxxix, 12, 14), in the relation thereof to the seven typi-
cal months of Jewish harvest, as (in the days of Haggai's prophesying)
extended to the tenth month, by 70 typical days, fi-om the 15th of the
7th month to the 25th of the 9th month (Hag. ii, 18), according to the
years of the Babylonian captivity, or as 70 days from about the end of
the seventh month to the anniversary of the fast of the tenth month
(Jer. Hi, 4), when turned into joy (Zech. viii, 19) in the days of the
restored kingdom.

For as originally under the Levitical law of Mosaic institution, so
more especially under the continuous instruction of Jewish prophecy ex-
plaining the true spiritual application of that typical instruction, the
typical months of the Jewish harvest were made prophetically to symbo-
lise the end of the Mosaic or typical dispensation as " the end of the
world" predicted in Dan. vii, 25-28, when compared with Heb. ix, 26-
28, and Matt, xxiv, 3, 14, interpreted by Rom. x, 18, and Rev. xiv, G.
Thus the resurrection of Christ in confirmation of His gospel is a never-
ceasing proclamation of the seventh apocalyptic trumpet in its eter-
nal warning to all flesh, exhorting them to live on earth in the fear of
God as taught by Christ, if they earnestly desire after death to become
participators in His salvation !

Also when Jerem. xxx, 34-40; xxxiii, 19-26, and Haggai ii, 6, 7,
are interpreted by Heb. viii, 2 ; xii, 26 ; and Ezek. xxxvii, 1 1-26, by
Matt, xxii, 41-46.

101

Introductory Remarks to Dr Mien's Paper.

On arriving at the general conclusions here stated, under a seeming
proof of accuracy upon arithmetic data, I was lamenting to my brother-
in-law (J. W. Jones, Esq., of the British Museum) my want of ability to
discover the meaning of the Sanscrit names given to the yugs, and used
in other features of this intricate subject. At his request, therefore, I
submitted a few questions for the consideration of his friend Dr Rieu,
whose valuable and learned reply is here subjoined in its integrity. It
seems to confirm my previous conclusions, from independent data, that
the yugs, though ultimately numbering large cycles of solar or lunar
years, might be computed in seconds of time ; so that the days of the
kali-yug thus reckoned should represent the difference of solar and lunar
time (actually or approximately) in one year, and those of the satya-yug
represent the difference (similarly reckoned) every fourth year.

The etymology of the names given to the four lesser yugs, as ex-
explained by Dr Rieu, is in perfect harmony with the idea that, like the
golden, silver, brazen, and iron ages of classical mythology ; they are
metaphorical expressions assimilating the four distinct periods of every
lunation to a corresponding revolution of time in larger cycles, all of
which terminate with a kali-yug (whether called " age of time" or " age
of sin"), as representing the end of prophetic time, in its relation to
some then impending judgment on the world for the sins of men.

The dwapara-yug or " age of doubt," would represent the ten days
of the moon's waning course from full to the last five days of the luna-
tion, as an apt similitude of declining greatness, morally or politically, in
the history of any particular people, or of the world generally.

Similarly the treta-yug, or that of " the three sacrificial fires," may
be computed in the language of a metaphor derived from the moon's
changing phases during the first fifteen days of each lunation. The first
sacrificial fire commemorating the new moon — the second its horniug — the
third its full -orbed splendour. But, as the early part of this yug would
represent only a condition of very feeble light (however welcome in
transition from absolute darkness), it represents only the silver age of the
moon compared with a fourth similitude, representing its golden age in
mythic identity with its appearance by night, for twenty days of each

102

lunation, as a man ! Compare Archbishop Laurence's Enoch, Ixxvii, 21,
with remarks on Herod, ii, cap. 130, in p. 10 of Appendix A, 2 ; and
with the arithmetical fact that a satya-yug of 1,728,000 seconds of
time numbers 20 days of 24 hours each.

Hence (though once wavering after the construction of plate No. 2,
illustrating the Hindu mythology of Manu's reign in the satya-yug), I
have now come definitively to the conclusion that the treta-yug alone
begins with the new moon, and that the satya-yug does not commence
until a fuller manifestation of lunar light, that its twenty days may
measure the brightest portion of the moon's age in each lunation ; and
theuce make it an apt symbol to represent the golden age of any nation's
prosperity, or of the world's past history up to any present time of pros-
perity.

In the Key to the Chronology of the Hindus the mythic years of the
kali-era number only the tenths of seconds, or 432,000 raatires in a day
of twelve hours. Hence, the maha-yug numbers only five days of
twenty-four hours, and seventy-one such maha-yugs, or divine ages,
make 355 days, which Avas the original year or menuautara of the
Veda.

This is a fact of great importance. For my calculations, derived
from other data, estimated the lowest expression of the maha-yug or
divine age at 50 days, the menuantara of which (or 71 x 50 := 3550
days) represents a decade of ordinary years or menuantaras.

The menuantara varies (excepting the maha-menuantara of ^iJ" or
857 years) according to the chronological value of the divine ages.

Thus, when the divine age represents an ordinary menuantara, the
next higher form of the menuantara is 71 years, for 71 divine ages.

The old soli-lunar year of 360 days was called especially the pro-
phetic menuantara.

The equivalent for the 4 lesser yugs, comparing their mythic years
with historic time, is to be ascertained thus : — One prophetic menu-
antara of 360 days, solar time, is as one year of mortal life. Hence
360 X 100 -zz 36,000 days of symbolic account, for as many years
prophetically. Again, a day divided symbolically into 12 hours (for a
prophetic representation of day without night) is as the prophetic menu-
antara of 360 days divided into 12 months. Thus, whilst 100 x 360
days of 12 hours number 432,000 hours for the mythic years of the
kali-age, answering to 100 years of historic time, 100 x 360 years or
36,000 years =: 432,000 lunations of 30 days each, are the ordinary
astronomical equivalent for the 100 years of Brahma's mythic life.

103

But if we have for the kali-age,

Then the dwapa-yug

The treta-yug

The satya-yug

Days I Hours

without, mythically
night, j called years.
100* years of 360 days, ! 432,000
200 years of do.
300 years of do.
400 years of do.

1000* years of histori-)
cal account, but ... j

12,000*

Also their sum, or the malia- 1
divine age, representing the
calpa or great day of Brah- \
ma's millennium. This con- |
sists of 1000 ordinary divine |
ages, representing only as
many years, or prophetic |
menuantaras J

* The sum of the lives of the ten antediluvian patriarchs amounts to 8570 years, and this
sum, divided by their number, gives 857 years for the average life or antara of a Manu. Also
14 X 857 years (for the 14 menuantaras to a kalpa) = 11,998 years, approximately for the 12,000
years of mythic reckoning as 12,000 lunations = 1000 prophetic menuantaras in the maba-
divine age of Brahma's life.

If the views here taken of the Hindu chronology are correct on the
whole, however defectively stated, its computation of 432,000 mythic
years to the kali-yug (for the 432,000 da^/s in 1200 years of 360 days
each) proves the affinity thereof to that of the ancient Chaldaan and
Egyptian chronology for the antediluvian period of the world's history.

That the protracted numbers of the ancient Egyptian chronology
are, when reduced, so nearly in conformity with the marginal chronology
of our Bible as to confirm its accuracy, I have shewn in my Analysis of
the old Egyptian Chronicle, pp. 20, 21 of this Tract.

I have also endeavoured to shew in tabular form that the ante-
diluvian period of man's history, according to the Phoenicians, Chaldaeans,
Egyptians, and Hindus, corresponds to what Moses has, in the simplicity
of a truthful record, handed down to us respecting the same times, only
setting aside the Gentile traditions of their heathen mythologies, and
their artificial chronology of 1200 years, or a kali-yug of 432,000 days
for the " antediluvian age of sin."

Hence, I contend that these ancient chronological systems, when
rightly understood, do not in any way lengthen out the duration of
man's history beyond the times numbered over it in the marginal
chronology of our Bibles ; and that (in regard to the antediluvian
period) they might seem to have numbered only 1200 years*, whereas
the sum of the successive genealogies of the antediluvian patriarchs at

* It appears, however, from the Ke7/ to the Chronology of the Hindus, that
these 1200 years date their beginning from the end of the first satya-yug of 400
years ; or rather from the retm-n of Cain and his family to the settlements of
Setb after 6 menuantaras, or 6 x 71 = 426 years, had passed since the creation
of man.

104

the flood, or iu the 600th year of Noah's life, numbered actually 1656
years.

Hence the oft-repeated demand that the antediluvian period of the
Mosaic records (as shorter in the Hebrew than in the Greek text)
should have its chronology lengthened out to correspond with that of
the above Gentile traditions (as if these were veritable traditions of a
far greater antiquity), is absurd in point of fact. It is also mischievously
irreverent in the blindness of its disregard for the authority of Moses
when claiming (under confirmation of his word and works) to have been
truly a prophet of God, and intrusted with a Divine legation to Israel.

Memmundum on the Chronology of the Hindus by Dr Rieu
of the British Museum.

The oldest mention of a yuga is found in the Jyotish or Vedic
Calendar, where it is applied to a cycle of -i lunar years. Hence, the
progress may be traced to one of 60 lunar years ; thence to one of 60
years of Jupiter, or 3600 common years,* which is called vakpati-yuga
or Jupiter's Cycle. This last, multiplied again by 60, gives rise to the
prajanath-yuga, containing 216,000 years; and twice that, constitutes
the kali-yuga ; which again, multiplied by two, produces the other
yugas. — See Colebrooke, -Es5aj/5, vol. I, pp. 107, 108 ; vol. H, pp. 447,
448 ; and Latten, Tndische Alterthumskunde, vol. I, p. 827.

The division of the day, according to the Institutes of Manu, is as
follows : —

18 Nimesha (twinklings! of the eye) = 1 chashtha.
30 Chashtha, - - = 1 kala.

30 Kala, - - = 1 muhurta.

30 Muhurta, - - =: 1 nycthemeroD.

— See Manu, chap. 1, v. 64.

* But this cycle of 3600 j^ears represents the equivalent in luni-solar ^or
old Chaldajan) years for the Hindu treta-yug, when numbered as 1,296,000
days, mythically called yeai's ; as from a kali-jHig of 1200 old Chalda?an yeai-s,
numbering 432,000 days, mytliically called years.

t The " twinkling of an eye" was a fraction less than ten matires, which equal
only one EngHsh second. Hence, the matire was 1-lOth of l-60th, or l-600th
part of an English minute.

105

In the next followiug verses Ave find it stated that the year of man
is a nycthemeron of the gods, and that the sum of the four ages, i.e.,
12,000 years of the gods, multiplied by a thousand, constitutes one day
of Brahma, his night being of equal duration. — (Manu, I, 67-72). The
names of the four ages are commonly interpreted as follows: —

Kali-yug, - the age of sin.

Dwapara, - „ doubt.

Treta, - » the 3 sacrificial fires.

Satya or krita-yug, » truth or perfection.

But they seem to have had originally a connection with numbers, as
the same words, kali, dwapara, treta, krita, are applied to the faces of
the die, severally marked with one, two, three, or four dots. — (See
Bohblingk and Roth, Sankrit Worterbuch).

Jambu Dwipa is one of the seven islands, or parts of the world,
which the Hindus suppose to surround Mount Meru. It is the one
which contains India. Its name is derived from Jambu, Eugenia
Jambolanx, or rose-apple, a tree common in India. A colossal Jambu
tree is supposed to shade the lofty summit of Mount Meru.

The best work to consult on the chronological system of the Hindus
is Colonel Warren's Kala Sankalita, an abstract of which will be found
in Prinsey's Indian Antiquities, edited by Thomas, vol. II, p. 148, &c.

Another work bearing on the subject is — " A Key to the Chronology
of the Hindoos, proving that the protracted numbers of all the Oriental
Nations, when reduced, agree with the dates given in the Bible." — 2
vols. 8vo., Cambridge, 1820.

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109

On the Chronological relation of our oiun Times to the Ninth
Week of Enoch's Proj^hecy.

In respect to the a.m. 58G3 as a medium for comparing our a.d. 18G1
with the corresponding year in the cali-era of the Hindus, by deducting
900 therefrom we find that it represents the cah-year 4963.

But since each cali-age measures only the last 100 years of every
nrillenniura, whilst the cali-era is a vast chronological period beginning
with the first cali-age, and extending by anticipation over 432,000
years, it remains for us to ascertain what is the relation of the kali-year
4963 to the great calpa or day of Brahma.

That calpa numbered 14 menuantara?, each of which contained 71
divine ages, when the divine age was reckoned as a year of 355 days,
which was the original year of the Veda.

In this form Brahma's calpa was a millennium. This represented also
the sum of the four lesser ages, and constitutes the divine age of the Hindu
historical chronology. In regard to these divine ages, the duration of
the present world (both according to these traditions of the Hindus and
according to the prophecy of Enoch) being limited to seven, represents
the whole cycle of its historical chronology as contained within one day,
or great calpa of Brahma.

Hence the menuantara by which this great day is measured is not the
ordinary menuantara of 71 divine ages, but a period of 857 years, con-
sidered as the average life of a manu. Because the sum of the years of the
lives of the ten antedikivian patriarchs, or 8575 years divided by 10 (their
number), gives 857 years. — See Key, vol. i, p. 100, and note to p. 135.

To ascertain, therefore, the relation of the cali-year 4963 (or a.m.
5863 and our a.d. 1861) to the above grand calpa, we must divide the
year of the world 5863 by the maha-menuantara 857. The quotient
being 6, proves that the cali-year 4963 is in the seventh menuantara of
Brahma's calpa. But in what divine age of that menuantara l The re-
mainder from the first process, which was 723 years, must be divided by
24, because the Hindus reckoned 24 parouvans or half months to a year,
and the great menuantara of 857 years stands mythically and symboli-
cally for the ordinary menuantara, or year of 355 days, numbering 71
maha-yugs of 5 days each.

110

But 723 divided by 24 gives 3 for the passed number of diviue ages.
Hence the kali-year 4963 is in the fourth divina age (and represents the
third year of its satya-yug or first age, there being yet a remainder of 3),
and in the seventh menuaiitara of Brahma's grand calpa.

Why, however, is this calpa called (as it is by Duff in his India and
Indian Missions, p. 127), the^tr^^ calpa or day in the fifty-first year of
Brahma's life 1

Brahma's life is limited to a period mythically called 100 years, as
symbolised in a cycle of 100 times 3G0 days (or 1200 lunations for the
mythic years of the cali-age), the great zodiacal cycle of the ancients, or
36,000 years of 360 days, and 36,525 of 365;^ days, as a term of solar
time calculated for completing one revolution in the signs of the zodiac.

The myth, therefore, that 50 years, or /wZ/'of Brahma's life, had already
passed when he brought the present Lotos-creation into existence, may
be explained thus : — The night of Brahma's day is as long as his day,
and the work of creation did not commence until the end of his long
night.

Or it may be explained figuratively thus : — The Egyptian year once
began at the autumnal equinox. At the Exodus its beginning was
changed to that of the vernal equinox, and the effects of this change are
commemorated in the difibring mythologies of Egypt and Greece. For
whilst the Egyptians reckon their three oldest gods in the order of —
1. Pan, 2. Hercules, 3. Bacchus, the Grecians invert that order, thus —
1. Bacchus, 2. Hercules, 3. Pan. — See Explanatory Diagram in the
Tract on the Chronology of Egypt.

This change in the beginning of the year from the autnmnal to the
vernal equinox may therefore have been mythically and symbolically
made to represent i\iQ first half o^ the great zodiacal revolution as having
been then completed, even as the night half of Brahma's life preceded
the work of creation.

One calpa, or the night half oi Brahma's grand calpa doubled for day
and night, expired a.m. 4970, according to the mythic data of the Hindu
chronology. For 71 maha-yugs of 5 days make one mennantara, or year
of 355 days, and 14 such years number 4970 days as the mythic years
of one calpa, for the first or night half of the grand calpa.

Again, twice 14 such menuautaras (for the two calpas of Brahma's
day and night) make 28 years, thus symbolically associating Brahma's
grand calpa with the solar cycle of 28 years for its basis.

Ill

The Scrijitural Doctrine of the Millennium, as rejjresented in Rev.
XX, proved to be a Figurative Description of the end or object of
the Mosaic Law in its relation to God's First Covenant with
Israel, for that was designed to prepare his People (on the intro-
duction of his New and Eternal Covenant with Israel in Christ)
to read therein the Promised Restoration of Man to the Law of
his Original Communion loith God by the Gift of the Holy Ghost.

In substitution for the design marked No. 6 of the Chronological Tables in the
Table of Contents.

This represents the eternal glory of Messiah's kingdom as beginning
to have its predicted manifestation over all flesh (or to the Jew and Gen-
tile without respect of persons), under judgment on the rebellious of
Israel numbered with the heathen, unto a like condemnation of exclusion
therefrom. That judgment began w^hen God revoked his^?'s^ covenant
of the Mosaic dispensation to estabUsh his second (as an eternal cove-
nant of mercy in Christ), after a period of millennial glory given to the
kingdom of exclusively Jewish privileges. This millennium is to be rec-
koned from the days of Solomon to those events of the apostolic age
whereby the kingdom, in exclusive character, under the Mosaic theo-
cracy was destroyed for ever, and given to a new people, to become
theirs for ever and ever. This accords with the ratio of the times fore-
ordained in Dan. ii, 44, and vii, 26, 27, as a clue to the true historic
fulfilment of the other Jewish prophecies which relate to the setting up
of Messiah's kingdom " in the latter days," meaning thereby the latter
days of heathen dominion as then existing only under a like limitation
of time with the Mosaic theocracy of exclusively Jewish privileges. —
1 Peter iv, 5, 17, fulfilling Isaiah xxv, 7, 8; xxvi, 19.

The seven-headed dragon is a heathen symbol in the mythology of
the Hindus.* It symbolised Eternity bearing Vishnu aloft on the surface
of the waters of chaos throughout the long night of Brahma which pre-
ceded the creation of the earth on which we dwell. Its seven heads
probably symbolised its relation to the seven upper worlds of Hindu
mythology.

* See note on the Aphophis of the Egyptians as a symbolism for tlie constel-
lation Hydra rising in Leo, soon after the rising of the Dog-star in Cancer.

112

Tiiis mystic symbolism of heathen traditions seems (under a variation
of the imagery) to have Ijcen made in the apocalyptic vision a type of
the heathen dominion of the Egypto-Canaauite in the land promised to
Abraham and his seed, in redemption of the land from the dominion
thereof, as existing on the exodus of Israel out of Egypt. For its
dominion was then seven-headed, as representing seven mountains or
kingdoms (Deut. vii, 1, with Rev. xvii, 9, 10), and ten horned, for the
families of the Canaauite are enumerated as ten in Gen. xv, 19, 21.

The crowned aspect of this red dragon, in Rev. xii, 3, represents
the cruel and dominant character of Egypto-Canaanitish power in the
day of Israel's exodus out of Egypt. For the woman which gave birth
to the man-child personified the faith of Abraham as then producing the
promised seed which should, in course of time, destroy the whole power
of the dragon. — Hosea xi, 1 ; Matt, ii, 1 5.

Hence " the bottomless pit " of Rev. xx, 3, as in other passages, is
to be interpreted from Ezek. xxxi, 18; xxxii, 30, 31, and symbolises
the natural termination of endless desolation brought upon all the
families of man through a conflict of worldly interests — brought about
from the vain-glory of erring worldly wisdom, and from the false notions
of man's relation towards God, as taught by the heathen.

The opening of this bottomless pit, and the binding of Satan for a
millennial imprisonment therein, have an historic illustration of double
reference, viz., Ist. The restraint of Canaauitish and heathen hostility
to Israel through the wars of extermination thereon, which continued
until the time of David; 2 Sam. v, 6, 10. '2d. The restraint placed
upon the transgressions of Israel by the fiery law of ]\Ioses ; by extra-
ordinary judgments, as in the case of Korah, Dathan, and Abiram; and
occasionally by leaving them a prey to their heathen neighbours.

The binding of Satan, therefore, before the kingdom was established
in the zenith of its millennial glory under Solomon, as completed by the
building of the first temple about 1000 years before the Christian era,
represents a prophetic period of 490 years, or 70 typical weeks, numbered
over the waning power of the Egypto-Canaanite at the beginning of the
Mosaic dispensation, as over the mystic-Canaauite, by the prophecy of
Dan. ix, 24, 27, in the latter days thereof.

Another sign of the times, which verified scripturally the setting
up of the millennial kingdom, is this: — It was the kingdom of the Jirst
resurrection. This is identified by St Paul, Rom. v, 14, with the estab-
lij^hment of the Mosaic theocracy : " Nevertheless, death reigned from
Adam to Moses, even over them that had not sinned after the similitude
of Adam's transgression," or wilfully. For the laM" of works was given

113

to lay all flesh under the eoudereiuatioii of sin, until redeemed therefronr
under the covenant of a better hope in Christ, or by gifts of grace, to
be realised over the Jew first, and then over Jew and Gentile eqnallv
and everlastingly in the power of the Holy Ghost.

Scripture thus contemplates all the world as lying under darkness
and the shadow of death, on the exodus of Israel out of Egypt, to be-
come thenceforth an elect and holy people — the promised seed of the
world's regeneration.

The kingdom of the Mosaic theocracy was therefore tiie kingdom of
man's Jirst resurrection, as from the power of death and hell to one of
renewed spiritual communion of life with God on earth. But, as before
observed, this kingdom was not estabhshed in the fulness of its earthly
glory until the days of Solomon, and about 1000 years before the
Christian era; hence, seemingly, its prophetic designation of the millennial
kingdom, as spoken of a millennial " day limited in David ;" Heb. iv, 7.
The duration thereof was between Solomon, the son of David according
to the flesh, and Christ, as the son of David prophetically, in the spirit
of the promise of eternal life to the Gentile as to the Jew ; fi-om the
time when the resurrection should be made general, under an exter-
minating judgment on the first kingdom of exclusive privileges to the
Jew ; Ezek. xxxvii, 24, 25 ; Matt, xxii, 42, 4G.

Jewish prophecy speaks of but two covenants of God with Israel,
and all its declarations shew that the establishment of the second was
to be the characteristic feature of Messiah's advent* to judge the world
in righteousness. That was to proceed by an eternal judgment bcgin-
nina; in the flesh, and over that rebellious faction in Israel, through the

* In the Old Testament prophecies nothing is said about tivo advents of Messiah.
It is said that he shoidd be cut off, but not for himself : and that, in the power
of his resurrection, he should obtain an everlasting triumph over death and hell.
The doctrine of two advents is essentially a doctrine of Christianity ; but, when
scripturaUy examined, it is clear that Christ's second advent was spoken of by
himself and his apostles as an event of immediate expectation to that generation
of the Jews, as the judges of those by whom he had been rejected, when appear-
ing before them as a prophet of God in mere human form, and as the comforter
of his elect in the day of their woi-ldly trials from the oppression of their enemies.
Such is the specific and Jewish reference of the doctrine of the second advent as
taught in the New Testament. But, beyond this, it has, from Hel). ix, 26, 28,
the continuous reference of a general appHcation. For at all times, as in the
apostolic age, the preacliing of Clirist's everlasting gospel proceeds through the
medilun of hiunan teachers, more or less gifted of God for so arduous an under-
taking, yet imder the most favourable circumstances tliis does not necessarily
and in itself represent the power of the gospel unto salvatiou. That is the work

114

blindue.ss of whose recurring worldly delusions the kingdom of exclusively
Jemsh privileges Avas brought to its appointed end, though ever ac-
counted, in its relation to an election of grace in Israel, the kingdom of
the first resurrection.

Tliat Christ was the Emmanuel of the Jewish nation nnder the
typical dispensation of Moses, as now spiritually, in the kingdom of hia
second covenant with Israel (by which Jew and Gentile are made
spiritually one in him, under a new hope towards God) is clear from
the rock which supplied the fainting Israelites with water in the wilder-
ness, 1 Cor. X, 4, being made a type of Christ healing the sick and
binding up the broken hearted by the gifts of redeeming grace, mani-
fested in the power of the Holy Ghost.

The latter days, therefore, of this millennial kingdom are otherwise in
the book of Revelation symbolised as the times of the three last ivoes,
terminated by the outpouring of the seven vials of God's last judgment
on the blinded of Israel in the kingdom of the typical dispensation, Rom.
xi, 7 ; 1 Cor. xv, 24 ; for that fulfilled the predicted judgment of Dan. xii,
7-13, after the sounding of the seventh trumpet with spiritual and ever-
lasting effect at the resurrection of Christ, as followed by his ascension
to the throne of his eternal glory in heaven.

The symbolism referring to the revived image of the dragon, as
revived by the power of the two-horned false prophet,* in the latter days
of the typical dispensation, has been fully explained in the notes upon
the book of Revelation appended to my remarks npon the Oblation and
Temple of Ezekiel's Prophetic Vision. Upon this interaal evidence of
scripture, compared with scripture, largely, I feel persuaded that the
millennium of Jewish pi'ophecy is a figurative description and instruction
of Jewish prophecy, shewing the object of the Mosaic dispensation and
its typical institutions. These seem to have been ordained of God for a
typical instruction preparatory to the bringing in of a new and better
covenant, under which all the families of man may have access imto
God in Christ, thereby blending the happiness of individuals with the
redemption of the world from the desolating power of evil.

of Christ's spirit (as the saA'ing power of liis second advent in oneness with the
Gotlliead of the Holy Ghost) eonfirmiug in comfort the power of the word when
preached in sincerity and truth, imder the alternative of judgment, iu the same
power, on those by whom the word thus preached is rejected.

* Both the houses of Isreal following the Baal-worship of the Egyptians, under
the Uvo-horntd xoli-hinar nymhol o/ Aphophis.

llo

EnocKs 10 Weeks of 100 Tears each, or the 7000 Years of Prophetic
Limitation over this World according to Enoch, and in the Mythic
Prophecies of the Hindus, which regard this j)resent World as tJte
"Lotos-Creation" of Brahma.

The Prophetic Weehs compared with returning Cycles of the Four Lesser Ages,
which make up the Maha-yug of Brahma's Divine Age, when regarded as a
Millennium.

In this form the 700 prophetic years of 360 days numbered to each week (if the
author of the Key to the Chronology of the Hindus be right ia dating the beginning
of the cali-era from that of the first caU-age, a.m. 900 as B.C. 3102), are, at lea.st
symbolically, equivalent to 700 years of 365i days, on comparing the cali-era of the
Hindus with our own historical chronology.

The prophetic years of the 10 weeks are supposed symbolically to represent true
solar years of 365^ days.

1st Week. — Tlie beginning of this, from the
above data, represents B.C. 4002 as dating
the creation of man.

It extended over the satya and treta
yugs, or the golden and silver ages of
Hindu mythic chronology, terminating .

After the expiration of 200 years num-
bered over the dv:apar-yug, or age of brass,
then began the iron age, called also the
caU-jTig, or age of time and age of sin.

This dates the beginning of the Hindu
historic computation by the cali-era, which
is so artificially constructed as to number
in anticipation 432,000 years of historic
chronology, from

To the 100 years numbered over the
caH-age, and terminating with the first
millennium, add 400 years for the satya-
yug or ^'■golden age" of the world's seco ?ifZ
millenniiun.

2d Weeh. — Tliis terminates in a form to illus-
trate the otherwise very obscure words of
Enoch, xcii, 6 — " In that week, the end
of the first {i.e., ihe first or golden age of
the second millennium) shall take place,
in which maiddnd shall be safe." .

700:

900 =

1400 =

Beginning

of the

cali-era.

3302

3102

500

2602

116

3d Weel: — From the end of the satya-yug to
the end of the second millennium is 000
years. Add 100 years from the begin-
ning of the third millenium. These 700
years terminate

ifh Weeh. — From the beginning of the second
centnry in the third millennium to the
beginning of the cali-age with Avhich it
closes are 700 years, terminating . . .

5th Weet:. — To the cali-yug of 100 years which
closed the third millennium add 600 years.
These terminate in the second or silver age
of the fourth millermixmi, and ....

6tli Weeh. — To the 400 years remaining to
complete the fourth millennium add 300
years from the golden age of the fifth mil-
lennium for these 700 years, which termi-
nate

Ith Weeh. — This begins with the 300th year
of the satya-yug, and terminates with the
last, or cali-age of the fifth millennium .

Sth Weeh. — This begins with the sixth millen-
nium, and terminates with the second, or
silver age thereof

Qth Weelc. * — To the 300 years which remain
to complete the sixth millennium add the
400 years which measiu-e the first or golden
age of the seventh millennium. These 700
years terminate

IQth Weeh. — To the remaining 600 years of
the sereM?/i millennium add (from the eighth
millennium) 100 years, to make up the
7000 years of solar time, answering to the
symbolic times of Enoch's prophecy . .

2100 =

2800 =

3500:

4200 =

4900:

5600 =

6300:

rooo:

Call-era.

B.O.

1200

"I
1902

1900

1202

2600

502

3300

198

4000

898

4700

1598

5400

2298

6100
Add 900«

2798
Add 200 6

7000

A.D.299S
Add 4004

A.M. 7002

a The 900 years of this addition iTpresent the age of the worid at the beginning of the cali-
era, according to the author of the Key to the Chronology of the Hindus.

b The 200 years of this addition represent the difference of ->0 yeare in each week of 700
years numbered sjnnbolically in the original year of the Veda (or the lunar year of 35J days),
compared with the ancient solar year of 3<jj days, as used by the Egyptians approximately for
the true solar vear of 3654 days.

For 7000 years of 355 days number only 6800 years of 365 days, and 6900 years of 360 days each.

* Note to the Ninth Week.

As our own times fall chronologically within tliis week, I shall note some comparisons of our
dates with those of the Hindu chronologj-. These will show that different writers have different

117

2'he Prophetic Wcehs of Enoch compared with the corresponding Dates of our own
Historical Chronology, on the supposition, usually taken for granted, that 700
Old Prophetic Years of 360 Days must be reduced to their Chronological Equi-
valent of only 690 Year's, numbering 365| Days each.

However popular this notion may be, the preceding comparison of Enoch's pro-
phecy with the mythic chronology of the Hindus may seem to raise a presumption
in favour of that being the more correct form of comparing the weeks of Enoch with
the corresponding times of our own historical chronology. Yet, on such a supposi-
tion, the historic time exceeds Vae ptrop>hetic by 100 years. — (See Chronology of the
10th Week).

I have therefore here calculated the 10 weeks from the popular view of the
question, leaving it for others to make their election between the two systems,
though for my own part regarding this as the preferable one.

1000 years of Zbh days = 986 years of 3G0 days, with 40 remaining.
700 do. = 690 do. witli 100 do.

400

do.

= 394

do.

with 160 do.

300

do.

= 295

do.

with 300 do.

200

do.

= 197

do.

with 80 do.

100

do.

= 98

do.

with 220 do.

984 y

ears,

with 2 y. 40 d.

Add 2y

40 d.

5 x71
Again, 6 x 60
And 5 X 72

do. = 986 y. 40 d. of do., as above.

= 355 days, and 14 x 355 make a calpa of 4970 days.

= 360 days, and 14 x 360 make a calpa of 5040 days.

There is therefore a difference of 70 sjmaboHc and prophetic days between these
two forms of the calpa. Also the difference between 1000 and 986, in their com-

modes of comparing the years of cm- historical chronology with those of the Hindu cali-era, Tlius,
comparing the Key to the Chronology of the Hindus with the statements of Coleman and Duff
we read : —

A.D.

A.M.

Cali-era.

1815=
1832=
1839=
1861=

5817=
.5839=

5863=

4917
4933
4944
4!)63

Key, vol. i, p. 98, Appendix A.
Coleman, preface, p. xv.
Dvfs India, p. 138.

Now the difference between our a.d. 1598 and a.d. 1815 is 217 years. These added to the a.m.
5600, which terminates the 8th week, give a.m. 5817 as the equivalent for our a.d. 1815, according
to that reckoning of the Hindus which represents it as their cali-year 4917.

Again, for Coleman's date a.d. 1S32. This numbers 17 years from a.d. 181.5. To the cali-year
4917 add these 17 years and we have the cali-year 4934.

Duff omits to give the age of the world for our a.d. 1839 when representing it as the cali-year
4944. But, if our a.d. 1815 was a m. 5817, and the cali-year 4917, then 24 years from 1815 to 1839,
when added to the cali-year 4917, give the cali-year 4941 as the equivalent for our a.d. 1839.
Slight variation in dating the age of the world in which the cali-era of the Hindus commenced will
account for such differences without invalidating the principle upon which this hannony of our
clininology with that of the Hindus is based.

118

mou relatiou to thu luiUcimial calpa of Brahma, i.s 14 years, or lialf the Holar cycle
of 28 years ; for the caljxi of Brahma's iiiyht, an iheforiaer half of his day and night,
estimated as twice fourteen prophetic menuantaras, or prophetic years, made symbo-
lic of as many true solar years numbering 365| days each.

This diflference, therefore, may be made to symbolise the beginning of the Hindu
historical chronology with the day-time of Brahma's life, or with the latter half thereof
Hence the figurative date of the commencement of their historical chronology with
the first calpa or day in the 51st year of Brahma's life.

EnocKs Prophecy of the Ten WeeTcs comjjared xotth the Chronology of the Hindus in
the Lunar Year of the Veda, or that of 355 compared with the Symbolic and
Prophetic Year of 360 Days, or in Years of 360 Days reduced to their Clirono-
logical Equivalent in Years of Ancient Solar Time, numbering Z65 apptroximately
for 365| Days.

N.B. — The former half of Brahma's
first calpa or day, being the night
thereof, was p>re-historic according
to the Chronology of the Hindus.

This terminated

For the basis of their reckoning by
calpas seems to have been the solar
cycle of 28 years, or twice 14 years
for the night and day of Brahma.
Now 14 years (reckoned as menu-
antaras of 355 days, which was the
old year of the Veda), number 14
times 71 divine ages of 5 days each.
The creation of man, according to
oiu- Bible chronology, was
N.B. — In representing B.C. 3102 as
the beginning of the cali-era in
the 900th year of the world, the
author of the Key to the Chrono-
logy of the Hindns dates the crea-
tion B.C. 4002. But Coleman dates
the beginning of the cali-era a.m.
906, and our A.D. 1832 as 4933 of
the caU-era, or a.m. 5839.
Deducting 1832 years from 5839
years, gives B. c. 4007 as the date of
the creation, according to Coleman's
comparison of our chronology with
that of the Hindus.

The 1st Week of our 700 prophetic
years representing only 690 true solar
years, answering to those of our his-
toric chronology, ended ....

Symbolic

and

Prophetic

Years.

Ancient
Solar Years

of
365 Days.

A.M.

Years of the
Cali-era.

The B.C., &e,
of our Era.

700

4004

704

3300

119

Symbolic

and

Prophetic

Years.

Ancient
Solar Years

of
365 Days.

Years of the
Caliera.

TheB.c.,*c.,
of our Era.

3102

3004

2610
1920
1230

540
A.D. 150

840
1530
2220
2910

Add 200 symbolic and prophetic
years, or circ 198 years of true solar
reckoning, as completing the equi-
valent ia oiu- chronology for the
times of the first three ages, , . .
Add 100 years for the symboHc
times of the cali-age, as numbering
only 98 years of true solar reckon-
ing when compared with oiir histo-
rical chronology,

The 2cZ Week of 700 prophetic
years, numbering only 690 true solar

years, ended

The Zd Weelc. similarly computed, ends,
The ith Week, „ „
The 5th Week, „ „
The 6th Week, „ „
The 7 th Week, „ ,,
The 8/^ Week, „
Tlie 9lh Week,

The lOth Week, „ „
1

900

1000

1400*

2100

2800

3500

4200

4900

5600

6300

7000

902

1000

1.394*

2084

2774

3464

4154

4844

5534

6224

6914 a

Beginning

of the
cali-era.

100

500
1200
1900
2600
3300
4000
4700
5400
6190

Add 900
7000

Add 4004

A.M. 6914

a 7000, less 6914, leave 86 years. These, with the 14 years of Hindu pre-historic account,
make up the 10 x 10 or 100 years of difference between 700 years (reckoned symbolically to each
week, either in manuantaras of 355 or of 360 days, but regarded prophetically as years of 360
days), compared with their approximate equivalent of 690 years, reckoned as numbering 365J
days to a year.

* 1400 years of 355 days number only 13S0 years of 3G0 days. Also 1400 years of 360 days
number only 1380 years of 365 days. These, with the 14 years of pre-historic account in the first
calpa, make up the 1394 years of ancient solar time.

For the ancient Egyptians omitted the fourth of a day in their annual chronology, adding for it
one year to everj' 1460 Julian years, as we add one day to 4 times 365 days every fourth year.

Similarly, in cap. Ixxviii, 4, Enoch (comparing the true lunar year of 354 days with the solar
year of his reckoning as 364 days), says : "Its period is less than that of tlie sun, according to the
ordinance of the stars, by 5 days in one half-year precisely."

120

APPENDIX B, 2.

The Ten Principal Avatars of Vishnu in their relation to the Ten
Weeks of Enoclis Symbolic Prophecy, i.e., as extending equally
over the whole range of Hindu Prophetic Tinie.

Though the avatars of Vishnu are represented as innumerable, those
of prophetic importance have been limited to ten. These extend over a
large cycle of years, symbolised as one revolution of the sidereal year, be-
ginning from the constellation Pisces, and returning to Pisces, when return-
ing to Pegasus, as the symbol of the white horse in the last or kalki-avatar.

For the key to this position I am indebted to the kindness of Su-
perintendent M'Gregor of the Whitby police. On the capture of a
Chinese pirate off Hong Kong, many years since, he obtained posses-
sion of a 705 similar to, though not identical with, that recently brought
by Captain Luard from the summer palace of the Emperor at Pekin.

The emperor's JOS (or father-god of the empire*) seems to have sym-
bolised the moon's nodes as the head and tail of the dragon in the Hindu
parouvan, or month of fifteen days, from horning to horning of the moon
in Leo, or from about the time that Sirius (as Mann) began to re-
appear after his long obscuration by the brightness of the sun's rays
between Taurus and Leo.f The pirate's jos seems to have represented
the quartering of the moon at the ascending node of its lunation in Leo.
The figure on the thigh of the lion I take to be symbolic of the Dog-
star, and that by the fore-paw on the right side of the lion I take to
be the head of the dragon, or Hydra, made to represent the symbol of
the moon's ascending node in Leo ; for the head of Hydra rises as the
sun enters Leo. — See the Planisphere for North Lat. 30"^.

But with the pirate's jos Superintendent M'Gregor obtained possession
also of a very curious amulet made of the ^'■jade stone." On one side there

* Probably from "jof," the Coptic for father, as relating to a mj^thic idolatry
of Egyptian origin.

+ It also corresponds to the " Dicspafer" of classical mythology. — Horat.
Carm. vi, lib. iii, v. 45-49, &c. For it s3'mbolises the* constellation Hydra as
subtending the diurnal arc of the sun in Leo, for north lat. 30°, i.e., the'diiu-nal
ai'c of their summer day under the reign of Aphopliis, as tlie seven-headed dragon
of the great deep.

121

is a dragon with his tail iu his mouth, and his legs so twisted as to re-
present the cycle of the year divided into four quarters, whilst the tail
in the mouth symbolises a continuous renewal of the cycle. On the
reverse side is another cycle having the constellation Pisces, with four
stars on the side of the fish as the prominent feature thereof

This to my mind is the key of the viyth, as an annual commemoration
of the flood of Noah's day associated with an annually returning symbol
of human life replenished with the spring time of a new cycle at the
vernal equinox which immediately lollows Pisces. Thus, in the order
of Vishnu's ten avatars —

The \d, or Matsya avatar, Avas in the form of afish, giving four months'
notice, or 120 days (for as many years), respecting the approach of
the flood. But the Dog-star (whose longitude is about 15° in Can-
cer) gave yearly notice of the flood of Egypt, as then immediate after
four months from the time that the sun was in Pisces.

The 2d or Kurmavatara, meaning " the churning of the ocean" for the
replenishment of the earth, may aptly make the vernal equinox per-
petually symbolise the spring time of a new cycle of years allotted to
man of God's goodness after the flood.

The od, or Boar avatar. This symbolises that time of the year Avhcn
the Syrian women (as described by Milton, and in Ezek. viii),
mourned the loss of Adonis or Thainmuz, as the Egyptians did that
of their Osiris, as slain by Typhon or by a wild boar, ax; as others
say, by a hippopotamus. These are merely difilering symbols (the
origin of which may readily be traced on the celestial globe) for the
obscuration of Sirius for about four months, when Osiris reigned
only as Serajns or the burning god. He was probably one with the
Bual'Zebub or the fly god of the Chaldees, between Taurus and Leo.
Thus, comparing the solar year, when divided into three seasons
of four months each, with the lunation of thirty days divided into
three times ten days, Manu's reign of light, as Umited to twenty days
iu each satya-yug, left a corresponding time of lunar obscuration ivheii
the moon was in conjunction ivith the s-iin. The ten days of Manu's
obscuration were therefore as the four months of sidereal obscuration
by the strength of the sun at and about the summer solstice. They
extended over the kali-age, or '^ age of sin," when measured by five
days, and over half of the dwapa-yug, or " age of doubt." The other
half, with the treta-yug, or " age of the three sacrificial fires," repre-
sented the twenty days of Manu's reign.

The murder of Osiris by Typhon, or the drngon, therefore, ropre-

122

sents the obscuration of Sirlus between the ascending and descending
nodes of the moon (represented as the head and tail of the dragon in
Blundevil's Astronomy"') in Taurus and Leo respcctivclj.

The constellation of Rhinoceros, standing just above Canis Major
on the celestial globe, will shew that the death of Adonis by a wild
boar, and of Osiris, as otherwise reported, by a hippopotamus, are
merely variations of the above myth occasioned by reference to diffe-
rent symbolic emblems for the same season of the year.

The 4th avatar was that of Nara-Singh, or the man-lion. This evi-
dently symbolises the beginning of Manu's lunar reign, renewed with
that of Sirius in the solar year when the sun entered into Leo. For
then the reign of Osiris as Serapis ceased, when that of Osiris as
Sirius commenced.t

The 6th avatar was the Vamuna, or the dwarf avatar. This probably
symbolises the mythic relation between Musca, as rising in Taurus,
and Hydra (or the giant-serpent Aphophis) as extending from Leo to
Scorpio.

This symbolism, therefore, introduces the beginning of the reign
of Osiris as god-king of the dead. For in this character he added to
his dominion over the seven upper worlds that of the seven lower
worlds, and completed the mythic triad of the three oldest gods of
Egypt, who divided the solar year between them, when (as at first)
numbering only three seasons to the year.

The Qth avatar was that of Parassu Rama, a youthful hero claiming
admiration for his filial piety, and undaunted prowess in exterminat-
ing the Ketries, or warrior tribe of India.

This apparently symbolises Indus and his j)eacock as one with
Kartikeya, the god of the celestial armies of the Indus, yet not their
god of war, whose name was 3Iungula, having a ram for his vehan,
or cherubic symbol, even as March was by the Romans dedicated to
Mars.

His position on the celestial globe just below Capricora, or the
sun's first eastern gate, and the beginning of his ascending oonrse in
the ecliptic, symbolises the opening of a new order of things, with
progress of the science of agriculture, superseding that wilder condi-
tion of uncivilised life when war and the chase were almost the only
pursuits of men for a livelihood.

* See note on Aphopliis, with its diagrams.
t See further under note on Aphophis.

123

The 1th avatar, or that of Rama Chandra or the exalted moon.

This may perhaps symbolise the transition of the moon, in its
relation to the yearly oi'bit of the sun, when passing from the western
gates of its descending course to the eastern gates of its ascending
path in the ecliptic.

Here, as in the Etruscan or older form of the western mythology,
the moon is deified in male form, and not as a goddess, after the
fashion of Diana and Isis. These, however, were not simply mythic
impersonations of the moon, but of the goddess of nature, or the
" Cybele" of the mysteries.

The epithet whereby this goddess was designated was " triformis"
or the moon in heaven ; Liicina, or the goddess of the human race
on earth ; and the daughter of Ceres, called Pi'oserpine or Hecate,
as preserving the germs of renewed vegetable life below the earth
until return of the fit time for rendering them to man in due season.

Hence the mystic triad of heathen mythology shews vestiges of
a relation to the true doctrine of the trinity when worshipping God
for the creation and preservation of the human race, though for a
preservation the laws of which are a mystery. For they have refer-
ence to a continuous decomposition and recoraposition of everything
that is mortal, until ultimately mortality shall be swallowed up in
life in regard to all flesh. — 1 Cor. xv.
The y</i avatar was as Krishna, whom Sir W. Jones designates as the
Apollo nomios, or pastoral god of the Greeks, and as impersonating
the traditions of the heathen respecting Moses.

The reference to pastoral life may be figurative, and represent
Moses as giving the sanction of Divine authority, when legislating
for the Jewish nation, to the use of the hull or the ox as the cheru-
bic emblem of God's providence for good amongst them in the days
of their own nationality, as it had been previously to the Egyptians.
The 2th avatar was as Buddha. But the Hindu mythology speaks at
other times of four principal Buddhas or inspired prophets, viz. —

ist. The son of the self-existing, or Adam.

2d. The son of Maya, or divine delusion, meaning (I apprehend)
a more perfect incarnation of deity than those subjected
to the common laws of humanity. Thus Enoch may
have been called the son of divine delusion as a being
superior to the common laws of humanity, in not having
been subjected to death like other mortals.

124

3 J. Buddha, tlio sou of Jiiia, wlio was boru for the confusion of
Da'inous (idohiters). This was Xoah, the son of Lamech.
Ath. Buddha, the son of Devica, or Moses.

N.B. — " The one recorded in the lunar dynaaties is Buddha,
the son of Atri," or Enoch, the aon of Cain. — Key to the
Chronology of the Hindus, vol. ii.

The Buddha, therefore, of Brahma's ninth avatar I think symbo-
lises no individual prophet, but that spirit of prophecy which con-
tinued to bless the Jewish people, and make them a terror to their
heathen neighbours, from the beginning to the ending of the Mosaic
or typical dispensation of God's purposed mercy for the regeneration
of man from a state of spiritual death to one of spiritual life on
eaith, as the beginning of his promised restoration unto eternal life
in heaven.
The \Otli and last, called the Kalki avatai-. This was to be an incarna-
tion of Vishnu as the judge of mankind in the end of the world, and
therefore as the Messiah, or last prophet of God, according to the
expectation of the Jews. But the expectation of some such divine
advent in the end of the world prevailed amongst the heathen equally
as amongst the Jews at the beginning of our Christian era in the
Augustan age. It is impossible to say whether this proceeded from
any prior corruption amongst the heathen of truths divinely revealed
to the posterity of Seth, or whether only from their connecting the
ivords of Moses to Israel (Deut. xviii, 18) with the mythology of
their own superstition respecting judgments of recurring floods for
the ultimate regeneration of man on earth fi-om subjection to the
power of evil.

One thing is evident, viz., that there continues now, even as in
the Augustan age, and prior to the advent of Christ, to be a general
expectation amongst the heathen, as amongst Christian nations, that
man's human will must be sanctified of God, and thus brought more
fully into subjection to the will of his heavenly Father than it was
amongst the nations of heathen antiquity, and more than as at pre-
sent amongst Christian nations, for the happiness of the human race
on earth, as contemplated of God when creating man in His image,
and subjecting the other forms of animal life to the power of man,
that He Himself might be glorihed over all.

These features of this last avatar invite our attention to those
symbols of the apocalyptic vision M-hich evidently have respect to the
mythic teaching of heathen superstitions as about to be superseded

125

by the teaching of a purer faith, wheresoever Christianity prevails
in spirit and in truth. — John iv, 21-27.

The Symbolic Teaching of Heathen Super-
stition as the Teaching of a Faith which
looked for health and salvation to the
Ordinances of a Ceremonial Law of
Righteousness or Justification icith Ood.

Ist. Tlie palm tree was made in the
Egyptian writings to symbolise the year,
" because," says Horapollo, " the palm
tree puts forth twelve shoots yearly, one
every month." — Osborne's Monumental
Egypt, vol. i, p. 217.

Such was probably the origin of the
symbolic tree at Khorsahad, described,
amongst other sculptvires found in the
palace of the kings of Assyria, thus. —
See Bonomi, p. 160.

Symbolic Tree at Khorsabad.

" In the comer of the room is sctdp-
tured an ornament somewhat resem-
bling that interlacing of the tivo aquatic
plants of Egypf^ depicted on the thrones
of the Pharaohs, and holding among
Egyptian emblems the same rank and
importance that this emblem does among
the Assyrians. The centre stem occu-
pies the corner of the room, its branches
extending equally on both sides of the
angle. The stem is interrupted at inter-

The parallel Doctrine of Christianity
making the Symbol of Pagan Super-
stition the basis of a true Religious
Instruction unto Spiritual Life,

1st. " In the midst of the street of
it" (viz., the new Jerusalem), " and on
either side of the river, was there the
tree of life, which bare tzvelve manner of
fruits, and yielded her fruit every month :
and the leaves of the tree were for the
healing of the nations." — Rev. xxii, 2.

The spiritual instruction of this apo-
calyptic symbol is to be explained by
reference to Eev. vii, compared with
Matt, xix, 28. Tlie interpretation re-
minds us that there was sealed unto
God, in the then apostolic age, an elec-
tion of grace from all the ttvelve tribes
of Israel (viz., from both the Jews at
Jerusalem and the dispersion of Israel
in aU lands), under judgment on the
blinded remnant (Rom. xi, 7) by the
mission of Christ's twelve apostles, con-
firmed of God in the power of the Holy
Ghost.

For then the monthly tyjyical ordi-
nances of the Levitical law (Num. x,
10) began to be spiritually and truthfully
apprehended by that election of grace.
Hence the redemption of their souls
from the desolating effects of reHance
on the atoning sacrifices of the ritual
law, in unhallowed form, as tvhen un-
associated with regeneration of heart
and life, tlurough sanctification of man's
human will by gifts of the Holy Ghost.
— John iii, 3.

* The lotos was the national symbol of Upper Egypt, the papyrus of Lower Kgypt— Dunsen,
vol i, p. 522. Hence the myth of Brahma's lotos-creation may have originated in Upper Egypt.

■[2r>

Viiln by transverse scroll-lilce ornaments*
and has large spikes or points all the way
up to the top, which fans out something
like a palm tree, and every interweave-
ment of the branches terminates in the
Greek honeysuckle."

2d. The heathen triad was a sym-
bolic instruction from the earliest divi-
sion of hmations and years into three
seasons. It symbolised the perpetual
renewal of life, in its eartlily combina-
tions mth a material body, as an in-
Btmctlon ordained of God for man's
benefit (if only he could read it aright)
in the continuous alternation of destruc-
tion and reproduction, ever renewing
the beauties and bounties of creation,
that God's original design therein may
be unceasingly manifested as made by
eternal laws to triumph over all the
obscurincf tendencies of hiuuan corrup-
tion.

In the 15th chapter of his First
Epistle to the Coiinthians, St Paul evi-
dently makes this symbohsm of heathen
superstition the basis of his appeal to
their intelligence in favour of the Chris-
tian revelation, shewing that there is a
parallelism between the ordinances of
God for renemng yearly the bounties
of His providence for the material com-
fort of man on earth, and for renew-
ing, through the ordinance of natural
death, the redemption of his soul from
that corruption and the worm which
claim in death the fleslily tabernacle of
om- spu-it's earthly lot.

Zd. Tlie mystic and incommuni-

2cZ. The doctrine of the trinity as
taught in the Christain ordinance of
baptism, Matt, xxviii, 19, 20 ; and in
that beautiful form of Christian benedic-
tion which begins, " Tlie grace of our
Lord Jesus Christ,"' &c.

This converts the heathen sym-
bolism of the triad into an instruction
of spiritual life, bj' proclaiming to all flesh
the necessity of a regenerated human will
before man can in any measure know
the comfort of communion with God on
eai'th, restored to man (for Christ's sake)
tlu'ough " the obedience of faith." —
Eom. xvi, 25, 26.

It teaches us that our redemption
from the power of sin (in its struggles
to bring us uito bondage thereto, through
the deceitfulness of our own hearts) lies
in the imparted grace and gift of Christ's
spirit, as that of His second advent in
oneness with the Holy Ghost, as the
Lord and giver of life ; being also the
judge of quick and dead, on earth as in
heaven.

Thus, the sinner's expression of
faith in Christ amounts only to a vain
and profitless sufierstition (Matt, vii,
22, 23,) imtil confu-med of God imto
salvation by gifts of redeeming grace.
For, though Christ has opened the way
of life for the salvation of sinners, it is
only under these quahfication.s which
make the completion of man's spiritual
restoration to the likeness of his Creator
the work of a mystic trinity.

Zd. Tlie incommunicable name of

♦ Compare the scroll-like ornament (as for the cycle of the year's vegetation from the en-
trance ot the sun into Pisces until its anniversary) on the Chinese amulet, which was worn
superstUiously, as the Jews wore their phylacteries.

127

cable name. This was composed of the revealed truth is the confirmation of the
three letters A O M, or A TJ M, ac- Christian's faith imto the saving of his
cording to the mythology of the Hindus soid by gifts of tli-\ine grace, or in the
and Egyptians. power of the Holy Ghost, as called there-

Hence, i^robably, the cabahstic from the Comforter,
and superstitious teaching of the Jew- Hence the doctrine of Eev. ii, 17 —

Lsh rabbis connected ^-ith the " I AM," " To him that overcometh will I give
or ^'!P.^ of Exod. ill, 14. to eat of the hidden manna, and will

give him a white stone, and in the stone
a new name written, which no man
knoweth saving he that receiveth it " —
proclaims the salvation of God as in-
communicable from man to his fellow-
man. Man's province is only as a
preacher of the gospel. Its confirmation
unto the salvation of souls is made de-
pendent upon gifts of the Holy Ghost,
as gifts of God in Christ. Tliis is the
doctrine of Psahn xlix, 6, 7 ; xxii, 30 ;
Galat. vi, 5. And this Ls the meaning
of St Paul's quotation from Isaiah in
Heb. vm, 11 — " They shall not teach
every man his neighboiu", and every man
his brother, saying, Know the Lord ; for
aU shall know Me, from the least to the
greatest." These words do not mean
that man's ignorance as to spiritual
truths needs no human means of in-
struction ; but that no such means will
ever be effective untU a Uving faith be
quickened of God in the heart of man
by the gift of His spirit. This was the
experience of Job, xlii, 5 — " I have
heard of thee by the hearing of the ear,
but now mine eve seeth thee."

The Sectarial Ma/rhs of Brahminism in their Relation to the Nuin-
her and Sectarian Signs used hy the Idolatrous Nations i^o-
pheticaUy called Folloioers or Worshijjpers of the Seven-headed
Ten-horned Dragon. — Rev. xiv, 9, 10.

Thus the true sign of God's presence on earth, or as the Emmanuel
of His people, is the gift of the Holy Ghost for the sanctification of man's
human will to briug it into harmony with the will of God, that the
" obedience of faith" on earth may realise to his soul the bliss of Christ's

128

redeemed in spirit at the dissolution of their mortal body in natural
deatl).

In this Christ has appointed a sign everlastingly at variance with
that superstition of heathenism which adopted, as it were, the vain gods
of the salvation it looked for, when devising the system of sectarian marks
to make prominent to their fclIow-mcn the characteristics of the God to
which they looked for salvation.

Sedarial Marks, copied from Colemariis Hindu Mytltolofjy.

These symbols are made of ashes, cow-dung, earth of the Ganges,
turmeric, sandal-powder, chunani (a sort of lime), &c., and arc commonly
of yellow, red, black, and ashen colours. I do not recollect any of either
blue or green. The Hindus mark their foreheads, arms, and breasts with
various devices of three colours, which denote the sect to which they
belong. These marks are numerous, but upon the many images in my
possession a few of them only have been drawn ; and indeed I am dis-
posed to think that a large part of those occasionally seen are merely
varieties of a smaller number of originals, according to the fancy of in-
dividuals or families.

Thus No. 1, in the lower part of the Plate on the Trimerti, is a single
perpendicular line, which denotes the sect of Vishnu, as will two or more
perpendicular lines either without or with (as in Nos. 2 and 3) a small
dot or circle between them, or (as in 4) under them, or a wheel (chuckra)
or discus (5, 6), a cone, or triangle, or shield (7, 8, 9), or any similar
form, having the apex, or oval, or smallest parts downward, or with or
without dots (10, 11, 12) or anything ehe between or under them, are
indicative of Vishnu, and are typical, by pointing downwards, of water
(the symbol of that deity), whose property it is to descend, as it is that
of fire, the symbol of Siva, to ascend; therefore a cone, or triangle, or
other form (13, 14, 15, 16, 17, 18), having the apex, or oval, or smallest
parts pointing upwards, either with or without dots or other marks be-
tween or under them, denote the sect of Siva, as do two or more hori-
zontal lines (19, 20), either without or with (21, 22, 23) a single dot
or small circle (called putta) between or under them, or the circle alone
(24), or an oval, with or without a smaller oval or semi-oval or p?/^fa
within it, also denote Siva. The latter are typical of the third eye in
the centre of the forehead (25, 26, 27, 28) of that deity. The crescent

129

(29), either with or without circles or ovals, distinctly indicates Siva, as
does (30), which Bartolomeo calls his trisula or trident. Two triangles
crossed (31) denote the two sects, which will be seen in Fig. 1, Plate XXI
(a form of Durga), with the addition of jnittas on the legs of the triangles
(32). A circle within a triangle, or a triangle within a circle (33, 34, 35),
are said to be typical of the three sects, or of the Hindu triad or trinity.

The images of Brahma have usually the sectarial marks of Siva, but
they have sometimes those of both that deity and Vishnu. Ganesha,
Kartikcya, and the avatars and forms of Siva and Parvati, have also the
marks of Siva, whereas Indra, Chandra, Agui, Kamadeo, Hauuraan, and
the avatars of Vishnu, have the sectarial signs of Vishnu. The Buddhas
(except the Brahminical Buddhas, or ninth avatar of Vishnu, who have
the marks of that deity,) and the Jainas have not sectarial distinctions,
but the images of the Buddhas and Tir'thankaras of these heterodox
sects are frequently marked with the chuckra (or wheel) on the palms of
the hands and soles of the feet, and sometimes with a lozenge on the
breast.

According to Bartolomeo the two marks under No. 10 denote the
Medhra of Bhavani, and are used by the two sects of Siva and Vishnu.
The same author describes (No. 36) the villa or bow as the mark of
Rama, but I do not recollect to have elsewhere seen it.

130

CHRONOLOGY

No. I. — The Antediluvian and Postdiluvian

Part I. — Patriarchal Genealogies,

N.B. — Tlie numbers for tlio Samaritan Pentateuch and Josejihus are those of

Lived before the birth of

the Seed, which was to be

counted for the ffcneration in

whose line the promised Re-

deemer vxts to be manifested;

or as the first-bom of the same

historic times.

Thus, Abram, Nahor, and

Haran, are all nimabered to

Terah in his seventieth year ;

though Abraham could not

then have been bom, or Terah

could not have lived 205 years.

Similarly then. Ham and

Japhet are numbered to Noah,

imder the date of Shem,

though Japhet seems to have

been the elder.

Heb.

Sam.

Sept.

Joseph.

Adam to Seth

130*

105*

90*

70*

65*

162*

65*

187*

182*

600*

130
105
90
70
65
62
65
67
63
600

230
205
190
170
165
162
165
167
188
600

230
205
190
170
165
162
165
187
182
600

Seth to Enos

Enos to Cainan

Cainan to Malaleel

MaJaleel to Jared

Jared to Enoch

Enoch to Methuselah

Methuselah to Lamech

Lamech to Noah

Noah's asfe at the flood

Do. after the flood

Total

1656

1307

2242

2256

a Thus the Septiiagint would make it appear that Methuselah ontliyed the flood by 14

The figures marked with asterisks in column first, are those of our authorised version, verified
Cambridge collation of the very ancient MS. of the Pentateuch, written on

131

OF THE BIBLE.

Genealogies of Mosaic Record.

FROM Adam to the Flood.

Jacksou, Russell, &c. The Hebrew and Septuagint have been collated by myself.

Lived after the birth
of the on, fii-st prophe-
tically counted to hun for
the new generation.

The addition of this
date is quite sufficient for
determining the length of
life in this case, as it is
one of simple addition
obvious to the eye, with-
out other calculation than
that which can be men-
tally followed out. I
have therefore, in the
3d division of tliis table,
substituted a new ai--
rangement.

Heb.

800
807
815
840
830
800
300
782
595

350

Sam.

800
807
815
8-10
830
785
300
653
COO

Sept. Joseph

700
707
715
740
730
800

200 I 200
802 \ 782

565

350

595

The date a.m. at which each
died.

This associates the sum of
the years of each generation
(as gathered from the two pre-
vious divisions of this table),
with the age of the world at
which each died, and from
wliich the cori-esponding date
B. c. may easUy be calculated.

To the deaths of the patri-
archs are here added the date
of the flood, also that of
Terah's first-born, and those
for the bkth and calling of
Abraham.

Heb.

A.M.

930
1042
1140
1235
1290
1422

Translated

987
1656
1651
1656
2006

A.M.

930
1042
1140
1235
1200
1307

887
1307
1307
1307

Sept.

A.M.

930
1142
1340
1535
1690
1902
1487
2256a
2217
2242a

Joseph.

A.M.
930

1142

1340

1535

1690

1922

1487

2256

2251

2256

Adam died.

Seth died.

Enos died.

Cainan died.

Malaleel died.

Jared died.

Enoch translated

into heaven.
Methuselah died.

Lamech died.

Date of the flood.

Death of Noah.

years, a blunder first detected, I believe, by Origen, in the second century of Christianity.

by collation with the text of Van der Hooght's Hebrew Bible, and by comparison with Yente's
skins, and brought by Pr Buchanan from the coast of !\In!ahar a.d. 1806.

132

Part II. — Patriarchal Genealogies, from

Shem 100 years old on the birth of Arpliaxad ")
two years after the Flood, and died at age >
of 600 )

Arnhaxad { ^° Cainan, Sept. )
Arphaxaa... | to Salah, Heb. \

Cainan to Salah (Sept.)

Salahto Eber

Eber to Peleg

Peleg, or Phaleg, to Reu

Reu, or Ragan, to Serug

Serug to Nahor

Nahor to Terah

Terah to the first-born of the three, Abraham,
Nahor, and Haran

Add for the birth of Abraham in the 130th )
year of Terah's age )

From the birth of Abraham to tliis migration ^
from Charrse in the 75th year of hifi age, (
and on the death of Terah in the 205th (
year of his age )

35*

30*
34*
30*
32«
30»
29*

70*

292

60
352

429

135

130
134
130
132
130
79

942

Sept.

135

130
130
134
130
132
130
179

1172

Joseph.

135

130
134
130
130
132
120

70
983

a It may be said I haTC no authority for these dates, since Josephus dates the birth of

reckons it the 75th

Ihc figures marked with a.sterisks in cohimn first, are those of onr authorised versions, verified
Cambridge collation of the first ancient MS. of the Pentateuch, written on

133

THE Flood to the Call of Abraham.

Heb.

500
403

403
430
209
207
200
119

135

Sam.

500
303

303

270
109
107
100
69

Sept.

Joseph.

Heb.

A.M.

500

Deficit.

2158

400

2096

330

Deficit.

330

2126

270

2189

209

1966

207

1996

200

2019

125

1867

135

1918

1978
2053

Sam.

Sept.

Joseph.

A.M.

1809

2768

Deficit.

1747

2799

1877

2859

1979

2933

1817

2872

1947

3002

2071

3125

2118

3229

2119

3174

2179

3234«

2254

3309a

Death of Shem.
Do. of Arphaxad.

Do. ofSalah.

Do. of Eber.

Do. of Peleg.

Do. of Eeu.

Do. Serug.

Do. Nalior.

Birth of Haran or
Nahor (certainly
not of Abraham),
as Terah's first-
born.

Birth of Abraham
to Terah in the
130th year of liis
age.

The calling of Abra-
ham, fi'om which
the 430 years of
Exod. xii, 40, 41,
, are to be counted.

Abraham from the 70th year of Terah's life. But he says that Terah died 205, and
year of Abraham's life.

by collation with the text of Van der Hooght's Hebrew Bible, and by romparison with Yeate's
skins, and brought by Dr Buchanan from the coast of Malabar a.d. 1806.

134

Note on Josephus' Chronology.

In regard to the second Table of Genealogies, their sum amounts to
983 years, though professing to number only 292 years from the flood
to the birth of Abraham. — Antiq. i, vi, 5.

Again, whilst in A ntiq. viii, iii, 1 numbering 582 years as the in-
terval between the Exodus and the building of the temple by Solomon,
he gives 612 years in Antiq. xx, 10 as the measure of the same inter-
val when estimating it by the succession of high priests.

Yet the Hebrew text of 1 Kings vi, 1 gives 480 years, and the
Septuagint (as if excluding from its count the 40 years of Israel's wan-
dering in the wilderness) gives only 440.

Finally, in Wars, vi, x, 1, Josephus dates the destruction of Jerusa-
lem by Titus as in the 2177th year from the building of the first temple
by Solomon, which in Antiq. viii, iii, 1 he dates as 3102 years from the
creation of Adam. Now 3102 years + 2177 years number 5279 jears
from the creation of Adam to the destruction of Jerusalem by Titus,
whereas the 2177 years between that event and the building of the first
temple increased by 4336 years (as the sum of the years enumerated in
detail between the creation of man and the building of the first temple)
number 6513 years.

From these deducting the 73 years historically numbered, from the
incarnation of Christ to the end of the typical dispensation, on the
destruction of Jerusalem by Titus, a.m. 6440 will represent the be-
ginning of the Christian era according to Josephus, though (as shewn
above) his chronology is not trustworthy.

Note on the Chronology of the Modern Jeius.

The difference between 4004 and 3760 years is 244 years, by which
the historical chronology of the Jews is defective on comparison with our
own, though each professes to follow the Hebrew text of the Jewish
scriptures.

135

In pages 21 and 41 of Tract Third I attempted to shew that the
Jews may incidentally have lost count to the extent of 174 by following
the old Egyptian chronicle, which is defective to the amount of 178
years about the time of the Exodus.

On now recurring to that, I perceive an error in my reckon-
ing. For the Jewish a.m. 2448 is, as shewn in this Table, our B.C.
1312, and the difference between our b.c. 1490 and their b.c. 1312
is 178 years.

Again, in accounting Abraham as born to Terah in the seventieth
year of his life, and reckoning that Abraham departed from Charraj or
Haran on the death of Terah, and in the seventy-fifth yeai* of his own
age, the Jews only allow 145 years to the life of Terah, though in the
Hebrew text of their scriptures he is said to have lived 205 years.

Abraham therefore could not have been born to Terah in his seven-
tieth year, but in his 130th. In other words, Abraham was not Terah's
first-born.

Again, between then." date for the calling of Abraham and that of
the Exodus there is only an interval of 425 years, which we reckon as
430 according to Exod. xii, 40, 41.

The Jews begin to count the 430 from their a.m. 2018, or by 5
years earlier than his migration from Haran.

But 178 + CO + 5 make up 243 years of the 244 deficient.

136

TABLE 11.

The Oeneral Chronology of our Bible History from the Hebreiu, which is
folloived by the Roman Catholics equally as by ourselves ; also from
the Septuagint^ compared tvith Josephus, and luith the authorised
Chronology of the Modern Jeivish Calendar. — E. H. Lixdo. Lon-
don, 1838.

Creation of man

The date of the flood.— From ^
the first Taljle of Genealo- >
gies )

From second Table add 2921
years to the birth of Te-
rah's first-born. This is
called the birth of Abraham !
by Josephus and the mo- '
dern Jews, as well as in the
Septuagint, though seem-
ingly in error ^

Add 60 years to the birth of
Abraham

Add 75 to his calling of God,
and migration from Charrae,
on the death of Terah, in
the 205th year of his age,
as the 75th of Abraham's
life j

The exodus out of Egypt rec-^
koned as 430 years from
the calling of Abraham. — |-
Gen. xii, 10 ; Exod. xii,

40, 41

The foundation of Solomon's^
temple in the tth year of
his reign, and in the 480th \-
from the exodus. — 1 Kings |
^-i, 1 J

Hebrew Version.

B.C.

4004

1656 = 2348

1948 = 20561

2008 = 1996]

2083 = 1921

2513 = 1491

2993 = 1011

Septuagint

B.C.

5370

2242 = 3128
Take
1172 yrs.

3414 = 1956

1881

3489
Take

430 yrs.

3919 = 1451
Take

440yrs. fra
2 Kings vi, 1 .

Josephus.

Modem Jews.

B.C.
6440

2256=4184
Take

983 yrs.
See Note, p. 134.

3239=3201
Add

75 yrs.
Antiq.i, vii, 1

3314=3126
Take

430 yrs.
Antiq.h,xv,2.

3744=2696
Take

592 yrs.
.4»2//g.viii,iii,l

B.C.

3760

1656=2104
Take
292 yrs.

1948=1812
Add

75 vrs.

2023=1737
Takes only
425 yrs.

2448=1312
Take

480 yrs.

4359 = 101] 4336=2104 2928= 832
Take 'Take JTake

423 3TS. 470 yrs. | ■ 391 yrs.
\Antiq.x,\v.i,5:

137

Add 405 years to the time'j
when Daniel and his com- {
panions were carried cap-
tive to Babylon, in the
11th year of Jehoiakin. —
2 Chron. xxxvi, 6

Add 7 years to the beginning")
of the reign of Jehoiakin,
when Nebuchadnezzar re- |
tui'ned against Jerusalem. -
This probably dates the be-
ginning of EzekieFs capti-
vity

Add 11 years to the burning"^
of the city and temple in the
11th of Zedekiah"s reign.
— 2 Chron. xxxvi, 13-22.
In Jerem. lii, 28-31 these }-
three expeditions of Nebuc-
hadnezzar against Jerusa-
lem date from the 7th, 18th,
and 23d yeai-s of his reign.. J

Add 2 years to the beginning ")
of the seige of Tyre, as I
mixed up with the fate of |
Jerusalem in the prophecie;
relating to the mystic Ba
bylon. — Ezek. xx%dii, 2-3
with Dan. xi, 36

Add 50 years* for the T)
weeks (as weeks of year-
days) in Daniel's prophecy
of the 70 weeks.

These terminate at the be- -
gianing of the predicted
restoration under Cyrus, at
the expiration of 70 years
from the beginning of the
captivity, B.C. 606 _,

Hebrew Version. Septuagint

A.M. B.C. A.M. B.C.

3398= 606

3405= 599

3416= 588

3418= 586

4782= 5
Take

70 yrs.

3468= 536

Josephus

A. M. B. C.

Modem Jews.

4806=1634
Ending 10G2 yrs
after tlie exo
dus. Add 70
yrs. to first of
Cyras. — Antiq.
xi, i, 1.

3319= 441
Take

8 yrs.

3327= 433
Take

11 JTS.

8338= 422
Take

52 yrs.

Not named
in Jewish
calendar.

1st of
Cyrus

3390= 370
Add

18 yrs.

4876=1564
Thus Josephus
leaves an inter-
val of 1037 yrs.
between tlie return from the
Babylonian captivity, in 1st yr.
of Cyrus, and the destruction of
Jerusalem by Titus, a-sl «513.

* A fatal mistake seems to underlie all the interpretations of Daniel's 70 weeks, which profess to look for
some one chronological fulfilment, and no more. For theii all forget that the prophecy teas eminently typical,
and therefore of continuous effect, even as the ingathering of God's spiritual harvest, which commenced with
the ingathering of Israel out of all lands, to be replanted as it were in their own, Ezek. xxxvii, 12. Then
commenced the time of the end, limited over the power of the world, as given to the heathen in and from
the days of Nebuchadnezzar to the establishment of Christ's kingdom ; by gifU of the Holy Ghost rebuilding
Jerusalem " unto the Lord," Jerem. xxxi, 33. For " except the Lord build the house, their labour is but
lost that build it" Compare Ps. cxsvii, 1 with John xiv, 22.

138

Add 18 years to the date of^
Zechariah's prediction (viii,
19) respecting the then
arrival of the time for
Israel's sorrows of B.C. 588
(Jerem. Hi, 4, 6, 12) to be
turned into joy, at the ex-
pu-ation of 70 j'ears to be
numbered over the Baby-
lonian captivity, after the J-
burning of the city and

temple of Jerusalem

The fast of the seventh
month (or that of the g-reat
atonement) refers to the
atonement as accomphshed
when the 70 years were
ended. — Compare Ezra iii,
4-8 ; Nehem. viii, 1-18 ....)

Add 61 years, terminating^
at the mission of Ezra, in
the 7 th year of Artaxerxes
Longimanus. — Ezra vii, 8.
N.B. — 70 weeks of years,
or 490 years from this, ter-
minate A.D. 33.- — Dan. ix,
24-27

Add 12 years to the 20th-)
year of Artaxerxes Longi- |
manus as the date of Ne-
hemiah's first ncussion, —
Nehem. i, 1 ; ii, 1

Add 11 years to the 32d of")
Artaxerxes Longimanus as
the date of Nehemiah's >■
second and last mission. —
Nehem. xiii, 6

Add 269 years to the close of']
the Maccabean struggle
against the idolatrous fac-
tion of the nation in the
times of Antiochus Epi-
phanes.

For the cleansing of the
sanctuary (at the end of 62 -
weeks of years from the be-
ginning of Ezekiel's capti-
\ity, B.C. 599) fidlilled the
prediction of Haggai ii, 18,
19, when fulfilling Dan. ix,
25, over the then rebellious
faction of the nation J

Add 165 years to the date of )
Clii-ist's incarnation (

Hebrew Version.

3486= 518

3547= 457

3559= 445

3570= 434

3839= 165

Septuagint.

4852=
Take

61 JTS.

518

457

4913
Take
12 yrs

4925= 445
Take

11 yrs.

4936= 434
Take
269 yrs.

Josephus.

Wanting.

Wanting

Modem Jews.

Date of Haggid'B
prophecy.
3408= 352
Take

5 yrs.

347

3413
Take
13 yrs

Rebuilding of

the walls by

Nehemiah.

3426= 334

Take

196 yrs.

4004=A.D.

5205= 165
Take
165 yrs.

5370 =A.D.

Joseph ns, in ^n-
iig. xii, vii, G,
dates this from
the 148th of the
era of the Se-
leucidse, or the
lo4th 0)ym-
piad,and there-
fore circ. B.C.
164.

(By inference!

\ A.M.

G440. ]■

3622= 133
Take

138 yrs.

3760=A.D.

139

Add 30 years for a mystic re-')
ference to the month of the
cutting off, otherwise nmn-
bered typically over Israel's
history as a month of 30
days. — Hosea v, 7 ; Zech.
xi, 8.

The close of these 30
years fulfils the fii'st half of
a sabbath of years, and iden-
tifies the time of Christ's
crucifixion ^vith the martyr-
dom of God's two witnesses {
(His word and His works)
as personified in Christ. — [
r.ev. xi, 1-8.

But the resurrection and
ascension of the witnesses
(as rising again at Christ's
resurrection) represent the I
opening of the ark of the |
testimony in heaven at the I
sounding of the seventh \
trumpet of Levitical ordi- I
nances. For the typical in- |
struction thereof was then I
finally realised vrith spi- |
ritvial and everlasting effect I
in Christ. — 1 Cor. xv, 23, |
withHeb. ix, 26-28 J

Add 40 years for the days of"
grace appointed over Jeru-
salem, according to the pre-
diction of Ezek. iv, 6, with
Nmeveh for a type ; and
compare the 40 days Hmited
over the interval between
Christ's resiurection and as-
cension into heaven .—Acts i.
iV^.^.— The close of the
above 40 years identifies
the times foreordained for
the outpouring of the seven
vials (after the openmg of
the temple of God in hea-
ven, Rev. XV, 8), with the
3i year.s, or 1260, 1290,
and 1335 days, limited, im-
der a slight vai'iation in the
instruction of this typical
prophecy, over the judg-
ment predicted against the
Jerusalem of the apostoHc
age, and thus limited for the
elect's sake. --Matt, xxiv, 22.
Hence " the end'' in 1 Cor.
XV, 24, is that of Matt, xxiv,
3, 14, vi-ith Dan. xii, 7, 12..

Hebrew Version.

A.D. 30

A.D. 70-73

Septaagint.

Josephns.

Wanting.

Wantino

Wanting.

Josephus dates
the destruction
of Jerusalem
byTitusas-'177
years from the
timlding of the
first temple by
Solomon. —
Wars, Ti, x, 1.
To A.M. 4336
AM ... 2177 yrs.

A.M. ... 6513
Take... 73 yrs.

Modem Jew&

Wanting.

A.D. 68

Destruction of
Jerusalem.

thus date the beginning of the
Christian era according to Jo-
sephus.

140

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The Prophetic Times of the Hindu Mythology.

These comprehend tho successive reigns of 14 Manns, each Mann
reigning only in the satya-yug, or golden age, of Brahma's divine age.

But the divine age of Brahma is a phrase applicable to any cycle of
time reckoned by decades, upwards from the cali-age of 432,000 matircs
or tenths of an English second in half a day, or in the symbolic and
prophetic day of 12 hours, which excluded any reckoning of night.
Compare the imagery of Rev. xxii, 5.

The divine age which represented a decade of the above cali-ag6s
was the oldest Hindu cycle of 5 days, for year?.

Seventy such divine ages made up the 350 mythic years (= 5 x 70)
of Typhou's reign — and 7 1 made up the lunar year of 355 days, or the
original raenuautara of the Veda ; the year of 360 days representing
its prophetic menuantara or year.

Hence, when the menuantara, or the antara {i.e., the age of one
manu) represented either one solar or lunar year, that of the 14 manus
represented 1 4 years, or half the solar cycle of 28 years, as constituting
the calpa, or great day of Brahma. This symbolic division of the great
solar cycle into two parts seems to divide it into 14 years of day time
and 14 years of night time, even as the symbolic and prophetic day ex-
cluded any idea of night when numbering only 12 hours, or representing
in fact but half a day.

Again, the 28 years of the solar cycle were symbolised in the 28
days of a lunation numbering 4 weeks or 4 x 7 days.

Hence, seemingly, the symbolic structure of Enoch's prophecy re-
specting the 10 weeks, every day of which represented 100 years of
mortal life. This was as the cali-age to the divine age of Brahma's
millennium, which represented the sura of the four human ages, thus : —

"ist. The satya-jug, or golden age, numbering historically 400 years.
2rf. The treta-3'ug, or silver age, do. 300 *•

2il. The dwapa-j^g, or age of brass, do. 200 *•

ith. The cali-yug, or age of iron, do. 100 *■

Their sum, or Brahma's divine age, 1000 '

The symbolic relation of the four human ages to tho divine age of
Brahma, reckoned upwards from a cali-age of one week or seven days,
to the seventh divine age of Brahma, as the Sabbath of Brahma's mil-
lennial week, each day of which represents 1 OOO years.

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144

250
Hence -pj- mich lunationa number 19 years 3 months.

Also the Chald.-ean sarus of 223 lunations, each numbering 30 days, reckoned
18 years 4 months and 18 days, in years of S'M days to the year.

Also 223 X 28 = 6244 days, and 7000 less 6244 days leave 756 days, or the
days of the years mythically numbered to the reif,Ti of Vulcan as 750 + 6 days, as
those of annual difference between the lunar year of 354 days and the old solar
year of the Chaldaaans, which numbered only 360 days.

But the four incarnations of Buddha, viz., as Adam, Enoch, Moses, and ex-
pected as Messiah, with the ten principal avatars of Vishnu (as those of chief
prophetic import),* span the same cycle of time as Enoch's prophecy of the ten
weeks numbering 7000 years.

If, therefore, these 7000 years be regarded as a maha divine age of Brahma,
representing (like all the other forms of the divine age) the sum of four human
ages, following each other in the decreasingf ratio of 4, 3, 2, 1, they must be
considered as representing the same number of true solar years, to ascertain the
historic times which pertain symbolically to each.

This prophetic cycle of 7000 years wiU then resolve itself into the following
subdivisions of time : —

1. Tlie satya-yxig of 2800 years from B.C. 4004 to B.C. 1204.

2. The treta-yug of 2100 years fi-om B.C. 1204 to a.d. 896.

3. Tlie dwapa-yug of 1400 years from A.D. 896 to A.D. 2296.

4. The kah-yug of 700 years from A.D. 2296 to A.D. 2996.
The maha divine age of ) y— ^^^^^ ^^^^^^ ^^ — ^^ ^^ —

Brahma >

But Brahma's mUlenniimi, consisting of 12,000 month years, nmnbers 360,000
days, and contains 4,320,000 hoiu-s, numbering only 12 hours to the prophetic
and symbolic day, which excludes the idea of night. The caH-age of Hindu
historical chronology is one-tenth of Brahma's millennium, or 100 years, i.e.,
36,000 days of 12 hours, or 432,000 hours. These 36,000 days may, however,
represent as many old solar years, containing 432,000 month years ; in which
case the 100 mythic years of Brahma's life will represent the zodiacal cycle of
36,000 years.

Again — If the satya-yug =144 days.
The treta-yug =108 days.
The dwapa-yug = 72 days.
The caU-age =J 36 days (or 5 x 7 -1- 1 = 6 x 6.)

Hence — The di\'ine age = 360 days, or the old solar j-ear of the Chaldfeans,
and the prophetic menuantara of the Hindus.

Also, 1000 di^ine ages make up the calpa or great day of Brahma. Hence
the following comparison of solar and lunar time vmtU their thfference amoimts
to 6000 days, made prophetically sjTubohc of as many years preceding the mil-

* See Appendix B, 2, p 120.

t Compare Horace, Cann. yi, lib. iii, 4.5, 49, with the colossal image of Dan. ii, 32, 33.
X Compare Spineto, p. 3oG, on the 3S Epj-ptiau nomes, nccorfiing to the number of which
Mccris limited the Courts of the Labyrinth to 3C: viz. IS to the nortli, and IS to the soutli.

145

lennial Sabbath of Brahma. This is to represent the last day in his week of 7000
years, as the same with Enoch's prophecy of the ten weeks, each of which
numbered 700 years for its 7 days.

Days. Days.

12 X 30 =the divine age of 360 ; and 1000 x 360 = the calpa of.. .360,000.
12x29g = the lunar year of 354; and 1000 x 354 = of lunar time 354,000.

Difference, 6,000

Thus it appears that the calpa or great day of Brahma is not merely the
divine age of his millennium, but more especially that of his seventh millenniiun,
as terminating his Sabbath or week of millennial days.

Hence the Hindu personification of the sun under the name Brahma is, in
their mythic chronology, idolatrouslj' invested with that attribute of self-existing
hfe which in the Jewish scriptures designates the High and Holy One that ui-
habiteth eternity ; as a being with whom " one day is as a thousand years, and a
thousand years as one day."

Yet this millennium of Brahma has been, by traditions of man nullifying the
word of God, substituted (in the popular teaching of that school of the prophets
which Dr Cummuig represents) for the true scriptm-al millennium of the apocaly]jtic
vision as explained in Appendix B, 1, p. 111-115 of this Tract.

The time at which the end of the world — in a Hteral and material sense — is
to take place no man knoweth ; nor is it anywhere in Scripture made the subject
of a prophetic instruction, like that claimed for it by Dr Cxmmaing. The end of
the world, which characterises the prophetic uistruction of the Jewish Scriptures
respecting MessiaKs Day, had figiirative reference to the events of the apostoHc
age, as fraught with spiritual effects of ever expancUug influence for good, mitU
aU things shall be subjected unto God in Christ on earth as in heaven. The end
of the world, in regard to man individually, is that uncertaia end of hiuuan life,
the day and hour of which no man knoweth.

To teach men (without the clearest evidence of scriptural authority) to do and
dare anything so that they may realise within six years from this time a mil-
lennium of their own political de%'ice throughout aU the nations of Christendom,
is to agitate for a crusade of conflicting worldly interests, adding the horrors of
civil war to that of international strife thi-oughout the world.

This doctrme is the inspiration of antichrist, wliereas the 2')ropliesying of
Christ's everlasting gospel, for the salvation of souls thereby, requires of its
authorised ministers (amongst whatsoever denomination of Chi'istians they may
class themselves) that they teach men to have faith in the existence and power of
holiness, as a livmg principle and quickening spirit of good to man, by which, if
its aid be sought aright, he may have regeneration of heart from the corruption
of sin, and thereby redemption from the power of evil. Also that disbeHef in this
eternal truth brings its own Nemesis sooner or later ; for they who will not
thus spiritually come unto Christ must finally reap as they sow.

146

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Manethos Six Dynasties of Demigods^ according to Ptolemy

of Mcndes.

Ist. Beginning with Horns, and ending with Bitns, who stands tliir-
teenth in the variation of this dynasty, as quoted from Lepsius in
Osborne's Monumental Egypt, vol. i, p. 199.

This dynasty reckons 7 + 6, or 13 lunar demigods, assart, or princes
whose reign was in the division of time into decades of hours, days,
weeks, months, or years.

The first of these was Horus, who reigned 10 x 30

2. -

3. -

4. -

5. -

6. -

But :=26 cvcles of 70, with remainder of 50 days.

70 -^

1 870
Or „-r-7 — ;— — =r53 cycles of 35, with remainder of 15 days.
35 (=0 X 7) -^

Can these be the 53 god-kings who formed
the second part of the canon of Eratos-
thenes, which Syncellus would have nothing
to do with ?

1870

Or ; =13 cycles of 130, with a remainder of 180 for

130 ( = 13 X 10) •'

the 18 sari or decadal nomes given to the crocodiles, or god-kings of the

dead, in the subsequent age, as that of the hero-worship connected with

the building of the pyramid of Cheops. Hence probably the desecration

10x30

=300 days,

10x28

=280 »

10x20

=200 „

10x18

= 180 "

lOx 12

twice

=240 .-

10x10

six times=600 »

lOx 7

Total,

= 70 .,

1870 ,'

149

of bis name as impious by those who worshipped the hosts of heaven
only as gods of the upper world.

For the temple of Vulcan, in its relation to the inverted cone of Su-
Meru, was symbolically shut up by the form of the pyramid, as well as
making the hosts of heaven to symbolise the reanimation of the dead in
association with varied forms of animal life below the earth, and having
for the symbol of its greatest power " Leviathan of the great deep,"
" The Aphophis of the waters."

But Ptolemy of Mendes numbers 1900 mythic years to this djTiasty,
and does not specify any particular number of kings. Regarding, there-
fore, all as decadal princes, or sa7'i of days and years, we have — f-r— = 1 90.

This represents the mythic chronology in the canon of Eratosthenes from
Menes to Pemphos inclusive, as that which limited the times preceding
the heroes of the cynic circle.

For 190 + 2x443 make up the 1076 years of that chronicle,
whether of mythic or historic account.

2d Dynasty, or fo'st of heroes. — This, therefore, represents the 15
generations of the cynic circle in the old Egyptian chronicle. Its sym-
bolic relation to the reign of Aphophis is verified by the mythic years of

1255

its duration. For — — = 83|, or the days of the reign of Helius.

3d Dynasty. — Other kings, who ruled 1817 mythic years. Palmer,
in brackets, suggests other heroes and 30 kings — Diospolites. The hero-
worship of the crocodile-gods, as nest merging into that of the gods of
the solar year, may be the thing here symbolised. Our names of July
and August thus commemorate the idolatrous flattery of the liomans to
the Emperors Julius and Augustus Cjesar, whilst our month of February
commemorates the beginning of the worship idolatrously paid to the
spirits of the departed by the ancient Romans.

1817
But days = 60 months +17 days, or the 5 years cycle + 17

days for the days which followed the reign of Nitocris, as the new moon
in the sun's sixth gate to the end of the reign of the 1 8 Ethiopians re-
ferred to by Herodotus.

Ath Dynasty. — " Then other 30 kings, Memphites" — 1790 mythic
years.

150

But -'.^ = 59 days, for 59-30tb8 of a month + 20 such SOths.

But -^ = 29^ for the days of the mouth in this form, doubly

counted as for day and night.

fith Dynasty. — "Then other 10 kings, Thinites," reigned 350 mythic
years.

These, therefore, were sari or decadal princes, and the aggregate years
of their reign shews that they were also connected with the oldest cycle
of 5 days or years, and with the sabbatical lunar cycle of 7 days.

6</i Dynasty of demigods, or 1th of gods and demigods reckoned
together.

This is called the dynasty of manes and heroes, whose number
amounted to 1106 kings, and the years of their reign to 5813.

Here -j-r — = 54 (or 6 X 9), with a remainder of 89.

It may also be observed that the worship of the hosts of heaven was
only superseded by that of the hero-worship connected with the building
of the pyramids during the reigns of Cheops and Chephrcu.

But the first of these reigns 50 years, and the latter 56, together
making the number of 106 for as many days or impersonations of " Dies-
pater," in association of the reign of Aphophis or Hydra with the croco-
dile symbolism for the hero-worship of the dead.

The summary of the times of the demigods therefore stands thus : —

1st Dynasty reigned 1900 mythic or symbolic years.

2d » 160O

3d " 1255

4th » 1217

5th " 1290 »

6th ' 350

Total, 7612

7612

But days = 21 years, according to the davsof a lunation from

360 J J ^ ^

the new moon to the beginning of its third and last quarter, viz., to the

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(Manetho — continued. )

continued only for a limited period of the four months called the season
of the overflow ; which is here reckoned as the first instead of the
third and last season of the solar year of the Egyptians.

That tlie traditional history of Sesostris should have been appropriated
to different kings in widely differing chronological epochs, is only a
natural sequence, from the mythic deification of Sesostris as the second
Lord of 30 days, or second monthly god-king in a renewable cycle of
12 such, by a continual apotheosis of the mortal kings of Egypt into
one or other of the soli-lunar gates of Enoch's astronomy.

The remark also of Herodotus, that, " except Sesostris, no monarch of
Egypt was ever master of Ethiopia," may also refer to the Egyptian
myth of the 18 Ethiopian kings, of whom one was a female, and a
native of the country named Nitocris, or the solstitial new and full moon.
But the new and full of the moon date the times of the highest floods.
Hence the brand of infiimy which Sesostris is said to have attached to
the names of those people who yielded without a straggle to his con-
quests may be a myth, implying his contempt for those people who were
WMuting in energy and industry to guard the stock on their lands from
periodic desolation by floods, as the ilgyptians did. In this sense the
priests may have regarded the conquests of Darius, as by no means
entitling him to the same divine honours as Sesostris ; and consequently
that his apotheosis should be reserved for some other place in the
heavens than that of Sesostris (seemingly) in symbolic identity with the
new and full moon of the summer solstice.

This supposition is confirmed by the hieroglyphic on the tablet from
the rock of Hamamat, copied in vol. ii, p. 75, of Osborne's Monumental
Egypt. The monument is valuable, though I cannot, with Osborne,
regard its character as historical. On the contrary, I consider it a kind
of Janus-Bifrons ; by wliich the Egyptian priests symbolised to the
people the beginning of their solar year with the lunation in which the
Dog-star gave notice of the coming flood at the new and full of the
moon. For Ave must remember that the oriental impersonation of the
moon was sometimes as a powerful and destructive god, at others as a
benignant goddess.

3c?. Pheron, as a lunar god, or lord of 30 days in Pisces. This, per-
haps, will explain the myth of his blindness for 10 days, or one-third of
a lunation made to symbolise one-third of the solar year.

For the lunation of 30 days was mythically reckoned by the Orientals

157

as a prophetic or soli-luuar year. But ^ of 360 = ] 20 days, as between
the Matsya or fish avatar of Vishnu and the season of the flood.

Ath. Proteus, a Greek name given to a citizen of Memphis, as king
of Egypt, at the outbreak of the Trojan war. Thus the abduction of
Helen in his times may have mythic reference to the full moon of
Virgo, as that of the moon's opposition to the sun in Aries.

6th. Rampsinitus, the miser, who hid his riches below the earth,
even as the harvest gifts of a bounteous Providence seem to be hidden
for the winter months after the ingathering, as completed about the time
of the autumnal equinox. " He built the west entrance of the temple
of Vulcan ; in the same situation he also erected two statues 25 cubits
in height* That which faces the north the Egyptians call the summer,
the one to the south the winter. This latter is treated with no manner
of respect ; but they worship the former, and make ofierings before it."

He is said to have descended alive beneath the earth to what the
Greeks call the infernal regions, where he played at dice with the
goddess Ceres, and alternately won and lost. On his return she pre-
sented him whh a napkin embroidered with gold, viz., the earing of the
barley harvest at the vernal equinox. The period ot his return v/as
solemnised as a religious festival. This Eampsinitus is therefore
another name for Osiris and Bacchus, in the myths relating to Osiris
and Isis — Bacchus and Ceres. But, according to the symbolic temple
of Vulcan, Rampsinitus reigned in Taurus, viz., when the obscuration
of the Dog-star had commenced. His descent may therefore be that
referred to in the myth of the Syrian Avomen weeping for the loss of
Thammuz or Adonis, which dated from the fourth month, or sun's
fourth gate.

Qth. Cheops. — The accoimt of his impiety, that " he barred the avenues
to every temple, and forbade the Egyptians to offer sacrifices ; proceed-
ing next to make them labour servilely for himself," may mean that he
forbade the human sacrifices connected with the Baal-worship of his
predecessors, who had worshipped the hosts of heaven from unroofed
temples, labouring only to secure immortality for himself by the great
pyramid of his building for a mausoleum ; thereby substituting the
worship of the dead for the worship of the hosts of heaven, as sym-
bols of living power. Thus, by reversing the shape of the pyramid,
we have the inverted cone of Mount Meru, or the heaven of the Hindus.

* These 25 cubits are a symbolic measurement, equivalent to the quadraut
or arc of 90° in a circle. For the square was a symbolic measurement of
lOD cubits, as the circle was of 36U°.

158

The worship of the embalmed Apis and the embalmed heifer, nnder
roofed temples like the pyramids, may have been scornfully described by
the votaries of the older superstition as prostituting the worship of
Isis by making death instead of any living power the symbol thereof.

The middle pyramid thus raised had, we are told, an elevation on
each side of 150 feet. If the base were of the same measurement, this
symbolic pyramid would represent a triangle whose sides measured 450
feet, according to the years mythically assigned to the reign of Osiris. But
the triangle formed by two lines drawn from the centre of a circle to
the extremities of an arc of 60° (measuring two lunations) is an equilateral
triangle.

The 50 years reign of Cheops is a symbol from the form of the
pyramid, dividing in half the square which symbolised 100.

1th. Chephren, brother of Cheops.

Sth. Mycerinus, a priest of Osiris and Isis. — The reading of his
name in the temple lists is Moscheres or Menchares.* The Coptic
name Manchora means the north-west wind, and the base of bis
pyi'amid terminates between Gemini and Cancer, being, in fact, the
solstitial colure. Passing over the myths relating to him, which have
been explained, I have only here to notice the prediction that he should
live but six years and die in the seventh, with the means he devised to
falsify the prophecy, " apparently multiplying his six years into tivdve"

For this purpose we are told " he caused an immense number of
lamps to be made, by the light of which, when evening approached, he
passed his hours in the festivity of the banquet ; he frequented by day
and by night the groves and streams, and whatever place he thought
productive of delight." By thus changing night into day he thought
to multiply his six years into twelve.

The object of this myth is clearly to inform us that he caused the
Egyptians to return to then- worship of natm-e in the open air, and as a
living power. But, as the structui-e of the pyramids had introduced
an essential change in the ancient worship of the sun and moon and
starry hosts from unroofed temples, by lighting up the chambers of
these roofed temples he thought to enliven the sepulchres of the dead
with symbolic substitutes for the quickening light of heaven.

This turning night into day, that he might prolong 6 into 12 months,
commemorates mythically the change which then took place in number-
ing the gods of the solar year as 12 instead of 6, as formerly

* But in the symbolic temple of Viilcan the place of Mycerinus is that of the
Bim's lunation in Leo, \\-ith Sen-Saophis or Soris and To-mce-phtha.

159

reckoned. For the Sun's eastern gates of his ascension from Capricorn
to Cancer were six, and the kings from Menes to Psemempses (the first
sun-Pharoah) in the first dynasty of Manetho were seven.

9th. Asychis. — " He erected the east entrance to the temple of Vul-
can, which is far the greatest and most magnificent." His name may
probably be derived from Suchos, the Greek form of Suchi, the Coptic
name for the crocodile.

lOi/i to 12th. Anysis. — " In his reign Sabacus, king of Ethiopia, over-
ran Egypt with a numerous army; Anysis fled to the morasses, and
saved his life, but Sabacus continued master of Egypt for the space of
50 years," viz., for half the cycle of Brahma or Vulcan, when limited
to 100 years, the symbolic number of the square, as 360 was of the
circle. This Sabacus stands first in Manetho's dynasty xxv, which
numbered 3 Ethiopian kings, whose reigns are severally recorded in
symbolic numbers, the sum of which being 40, leaves Anysis the sur-
vivor of this dynasty by 10 years. The name of Sabacus (the first of
these), is evidently the same with Sevek, the crocodile-god of the
Egyptians ; and his reign of seven years, symbolised as days, extends
over one-fom-th of a lunation. That of Sevehus, his son (the Sethos of
Herodotus), numbering 1 4 days for years, represented the Hindu parou-
van, or half month from horning to horning of the lunation in which
he tyrannized. Lastly, The reign of Tarkos, numbeiing 1 8 mythic years,
terminated the times symbolically numbered over the subjection of the
Lower Egyptians to the crocodile-gods of Upper Egypt. But the seven
days reign of Sabacus, in one-fourth of a lunation, may be symbolically
measured by an arc of 90°. This, beginning at Aries, would terminate
between Gemini and Cancer, or at the place in which his dynasty would
symbolically terminate with the reign of Tarkos, in the 18th of the
nomes dedicated to the superior gods of Upper Egypt in the temple of
Vulcan, according to the description of its form, as followed by Moeris
(or the 12 kings who followed Sethos),* when building the labyrinth.

* The story told by Herodotus of Sethos, that " he treated the miHtary of
Egypt with great contempt, and among other indignities, he deprived them of
their aroime, or fields of 50 feet square," is most probably a myth, ia wliich the
military mean the hosts of heaven. The defrauding them of then- aroune will
refer to a change in the foi-m of the geometric symbohsm for the solar year,
when divided amongst 12 gods reigning in three seasons of 4 months each, con-
trasted with its original division of only two pai-ts, each of which represented
half the symbolic square which measured the 100 years of Brahma's life, and 100
ai'ouTfe geometrically.

For when Mreris reigned in the sun's sxxih gate, the square described about

100

The 1500 underground chambers of the labyrinth, with their 18 nomes,
were those especially dcdiciitcd to the crocodile-gods of Upper Egypt by
Maoris when he built the north entrance of the temple of Vulcan, viz.,
when he made the western gates of heaven as those of sunset (beginning
from Cancer in the north, and terminating with Sagittarius in south),
symbolically associate the garden of the Hesperides, with the spirits of
the departed transmigrated into those forms of animal life which abound
below the earth and in the seas. Of these. Hydra, rising in Leo, and
continuing above the horizon until Scorpio, symbolised the amphibious
crocodile as a sea serpent, the leviathan of the waters, and all-poweiful
god-king of the dead. Hence, their apotheosis of a defunct mortal
king as the " Diespater of their nation in Hydra."

CONCLUDING REMARKS

Chronology of the Jewish Scriptures, as reclaiming (on the authority of
the Divine Legation given to Moses) the earliest traditions of the
human race from the fabulous genealogies of the heathen, to become
the eternal basis of veritable history in all lands.

The introductory portion of Manetho's dynasties, as already explained,
may perhaps afford us a satisfactory clue for investigating the true value
of their historic pretensions onwards to the end from the eighth, which
begins with Menes.

The result of the investigation will (I am satisfied) prove that the
chronology of Egypt is only of historic value to the extent of certain

the circle (see the symbolism for the Egyptian temple of Vulcan) was divided
in the haK by the solstitial colm-e, thus measuring off 50 arourag to the god-kings
of the upper woi-ld (eastwards), and other 50 to those of the lower world (west-
wards).

But when the year of 12 months began to be cli\ided into 3 seasons, the
symbolic representation of this division was that of a triangle inscribed in a
circle, forming, as it were, three p3Tamid.s, and therebj' defrauding the hosts of
heaven of their square fields of 50 arom^. Thus, in the mjiihology of the
Hindus, Kartikeya, ^vith his peacock (probably the Indus and his peacock on
the celestial globe southward of the tropic of Capricorn), is called the " leader
of the celestial armies," and yet he was not the Hindu god of war, for " Miui-
gula" was " the Mai-s of the Hindus."

161

cyclical notices, acting as keys to the general relation between the mythic
chronology and the historic traditions of Egypt. Thus, whilst the de-
tails of the reigns given in the canon of Eratosthenes give clear indica-
tions of their mythic character^ the sum of 1076 years numbered over
the whole period (as identical with that of Manetho's first eleven
dynasties), was probably designed to chronicle historically the relation
of the Exodus to the tradition of their nation from before the time when
Abraham and his seed went to sojourn amongst them : or this period of
1076 years may have a mythic beginning from the date of the sojourn
of Abraham and his seed in Egypt, to circ b.c. 710, as the date of
Sennacherib, in the relation thereof to the times of Sethos, the last priest
of Vulcan, who, as such, was also sole monarch of Egypt, according to
Herodotus. Thus the Amunthantceus, No. 38 in Eratosthenes, may be
the last king of any one or more lunar dynasties, being the full moon or
termination of the lunation of 15 days reckoned from full moon to full
moon at the solstices, and divided in the half at the horning of the moon,
as the time when ISitocris was to become an impersonation of Isis,
reigning in the parouvan, or month of 15 days.

The true key to historical traditions thus vaguely chronicled, would be
designedly reserved to themselves by the Egyptian priesthood, to retain
the people in bondage to the superstitions of a mere ceremonial worship
of God, profitable only to themselves.

The first of the world's redemption from this deadness to any truthful
and spiritual communion with God, was through Israel, with Moses,
(Rom. v, 14) the lawgiver of a temporal and typical covenant of works.
That law was designed only as the medium of a spiritual instruction unto
righteousness, preparatory to the coming of a time when Jew and Gentile
should equally recognise Messiah, as God manifested in the flesh, with
gifts of the Holy Ghost for the regeneration of all flesh, thereby making
the first or partial resurrection universal, to as many at least as will obey
their calling in Christ.* — Compare John iv, 21-25, and v, 40, with
Jerem. xvi, 14, 15, and Heb. x, 18, in illustration of Matt, xxiv, 3-14.

* This calling of the world in Christ is, " by a way of holiness," made the law
of eternal life to " the spirits of all flesh."

Hence, the true meaning of Jerem. xxxi, 31-35, as quoted in Heb. \'iii, 7-13,
can only be obtained by comparing it with Heb. xii, 25-29, and with our Lord's
words. Matt, xii, 31-32, — " Wherefore I say unto you, all manner of sin and
blasphemy shall be forgiven imto men; but the blasphemy against the Holy
Ghost shall not be forgiven unto men. And whosoever speaketh a word against
the Son of Man, it shall be forgiven him : but whosoever speaketh against the Holy

1G2

Thus it appears that the Divine legation of Moses to Israel, when in
Egypt, marked the beginning of the redemption of the traditions of

Ghost, it shall not be forgiven him, neither in this world, neither in the world to
come," i.e., neither under the tyjiical and temporal covenant of the Mosaic dis-
pensation, nor under the new and eternal covenant of the ChrLstian dispensa-
tion, as that of the world then to come, on earth as in heaven.

The promises and threats of the new covenant being thus eternally associated
with salvation by a way of holiness to Jew and Gentile equally, provided in
mercy, to the Jew especially, a way of life whereby he might cease to be for
ever ahenated from spiritual communion with God on earth, by reason of his
traditional prejudices in favour of the name of Jew. Since no misconception of
the privileged distinction once attached to the name of Jew should continue to
separate between the people called by that name and the salvation of Christ
proffered in mercy to all flesh, when spiritually ser^ong God by that way of hoU-
nes3 which is the gift of Christ's spirit, for the salvation of the spirits of all flesh
who yield themselves to be guided thereby.

Thus God provided in his second covenant of mercy that the misconceptions
of the Jewish nation respecting the privileges given to the Jews under the first
covenant should have no power to prevaU for harm against them, when retained
only imder subjection of their hearts and minds to seek and to do the will of God,
for their salvation by that way of hoHness which is the only sure foundation of
the Christian's hope.

The nominal Christian, when claiming by his faith to exclude from the salva-
tion of God all Jews (as if any of mankind could lead godly lives except by that
spirit of grace and suppHcation which is the gift of the Holy Ghost outpoured
upon their hearts for the common salvation of Jew and GentUe), is in danger of
setting his own human wiU against the wnl of God, as evidenced for mercy over
others in the power of the Holy Ghost.

It was in this spirit that the bigoted amongst the Jews once sought to extin-
guish the Christian name. Let us take heed, therefore, how we fall into the
antichristian delusion that no Jew can be saved until he consents to be called a
Christian, even when evidently living in communion of life with God through
gifts of the Holy Ghost.

To the foUo'wing prayer for the Jews (as copied from a useful Uttle book of
practical devotion, called Exceeding Great and Precious Promises), I have here
added three stanzas, in correction of what appears to me to be a grave popular
error on this subject, and an error which seems grieviously to have marred the
usefulness of the Society for Promoting Christianity amongst the Jews.

For its attempts at proselytism are thus regarded by the Jews as those of men
who claim superiority over themselves by reason of the Christian name, in a spirit
of self approbation, despising the evidences of God's grace for mercy, when bring-
ing the heart of a Jew in subjection to the law of holiness, though the only law
of eternal life appointed of God to any of the sons of men.

Is not this a revival, under the Christian name, of that error by which the
blinded of Israel in the apostoHc age coiild not, in their Scriptures, read any

163

man's earlier history, from the fabulous genealogies of an idolatrous
superstition (as referred to in 1 Tim. i, 4, &c., &c.), and the giving to

salvation for the rest of the world, except as proselytes to the religion of the
Jews, even when it had (as professed by themselves at least) ceased to represent
the spirituality and truthf idness of Abraham's faith ?

PEAYER FOE THE JEWS.

Great God of Abram, hear our prayer,
Let Abram's seed thy mercy share :
Oh, may they now at length retiu-n.
And look on him they pierc'd, and mourn.

Eemember Jacob's flock of old;
Bring home the wanderers to the fold ;
Eemember too Thy promis'd word,
" Isi'ael at last shall seek the Lord."

Lord, put Thy law within their hearts,
And write it in their inward parts :
The veil of darkness rend in two.
Which hides Messiah from their view.

Oh, haste the day, foretold so long.
When Jew and Greek (a glorious throng).
One house shall seek, one prayer shall pour.
And one Eedeemer shall adore.

ADDITIONAL STANZAS.

Contrastiag in supplementary form the limited teachiag of the above prayer with
the fuller teaching of Scripture on this subject.

Yet hath not Israel learned* to know
How, Lord, in mercy long ago
Gentile and Jew,t in Clirist made one,
Found like salvation in thy Son ?

What, then, if unbelieving stiU
Some read imperfectly thy wiU
In prophecies fulfilled, nor plead
Salvation of the Jews their creed ?

Let me not, Lord, with impious speech.
Thy grace and truthfulness impeach;
But teach me of thy grace to see
Messiah's reign J in hearts subdued to Thee.

* Matt, xxiv, 14, with Rom. x, 18-21.
t Acts X, 34-35, with xi, 16-17.
t Isaiah Ivii, 15; Luke xvii, 20-22.

1C4

those traditions so much of a truly historic character, as was essential
for perpetuating the memorial of man's spiritual departure from the law
of his creation, for communion with God on earth, in association with
the chequered destiny of the seed through whom the promised deliverance
should ultimately be realised. The Bible makes no pretensions to
chronicle the early history of man in any more detailed form, and its
reference to the kingdoms of the heathen world is only to an extent in-
cidental to a faithful narrative of the history of the people, first called out
from the boudage of the world to idolatry, to be (by the mercies and
judgments which happened to them) " examples" unto all the ends of the
earth, throughout perpetual generations.

To claim any higher authority for the historical accuracy of our Bible
chronology, as if (because the moral teaching of the Mosaic legislation
was of Divine authority, manifested under confirmation of the miraculous
powers with which Moses Avas invested) no truthful appreciation of his-
toric traditions could be arrived at, except by a direct act of inspiration
like that by which God revealed himself to Israel, through Moses, as
Governor of all the earth, and by eternal laws of spiritual life and
death, would be to contend for an exceedingly doubtful claim, not
necessarily involved in the character of the revelation.

The credentials of the Divine authority given to Moses, for the re-
demption of Israel from bondage to Egypt, not merely in a political
sense, but as then lying under spiritual bondage to the idolatrous super-
stitions of Egypt, are such as must necessarily command that amount of
reverence for the truthfulness with which he then rescued the traditions
of man's earlier history (in so far as the tradition of his fall stands ever-
lastingly associated with the promise of his redemption under certain
eternal laws) from the fabulous genealogies of demigods whereby they
had been corrupted and interwoven with the idolatrous superstitions of
the heathen in all lands.

If this be a true statement ot the case respecting the history of the
Jews, in its relation to that of the Gentile world (as I presume it is),
it cannot be of light consideration whether we admit the historic preten-
sions of the kingdom of Egypt to an antiquity totally at variance with
that of the Mosaic record, as claimed by those, who, with Bunsen and
Lepsius, assign to the dynasties of Manetho a veritably historical
character, through a misconception of their real design, as demonstrably
mythic or semi-mythic.

But, though it is easy to see that the chronology of Eratosthenes has
a symbolic basis, and that the 62 years numbered to the reign of Menes

165

are to be reckoned as 31 days and as many nights of 12 hours, in the
month of 3 1 nycthemera, (of which there were four in Enoch's solar
year of 364 days), it is not easy to explain the details of the symbolism.

It seems, however, to contain the key by which the arrangement of
the deified Simulachra at Karuak may some day be satisfactorily ex-
plained by those who can read the hieroglyphics. For their failure
hitherto may have been chiefly owing to their eiToneous views respecting
the chronology of the temple lists, when regarding the chronologies of
Manetho and Eratosthenes, as designed for a a genealogical and historical
chronicle of the kings of Egypt.

According to my present views on the subject, the most probable
design in the arrangement of the Simulachra at Karnak was to present
to the populace a kind of perpetual almanac, connecting the yearly
cycle of their religious festivals with the division of their two great
symbolic lunations (the Thoth and the Sothis) into quarters, mythically
made also to symbolise the solar year similarly divided. These two
lunations numbered 15 days each, counted as one lunation of 30 days
divided into quarters. These mythically represented four seasons, each
of which stood for a solar year in the lustrum of 4 years or 1461 days ;
also for ^ of the great Sothiac year or C3'nic cycle of 1461 years.

The hieroglyphic throne names attached to the Simulachra of Kar-
nak, when compared with the interpretation of the names given by
Eratosthenes to the kings of his chronicle, seem to favour such a theory ;
but I am not competent to give an opinion on this subject, further than
to say that they who can read the hieroglyphics may have failed to dis-
cover the true design of the Simulachra at Karnak, only from associating
the consideration thereof with erroneous views of the chronology of the
temple lists.

Since writing the above I have put the following thoughts together
hypothetically, by way of explaining myself more clearly to those
qualified for deciding whether this theory respecting the Simulachra
at Karnak be tenable or not.

With these remarks I shall have completed the whole scope of my
plan, and (however defectively realised) hope the acknowledged diffi-
culty of the subject, with its urgent claim to the candid consideration of
the clergy for a truthful interpretation of Jewish prophecy, in its bear-
ings upon that of the apocalypse, will rescue my labours from the
nnqualified condemnation of those who, being equally earnest for the
truth, may diflfer in judgment from the conclusion here arrived at.

100

Notes on the Simulachra at Karnak, compared with the Temple Lists
of MamMho and Eratosthenes. j

The Temple Lists of Manetho and Eratostlienes
compared hy Bunsen, so far at least as Jie
thought he could safely identify the sa/me Kings
under different names.

Kings of Manetho' s
Dynasties.

Dyn. II, 8. — Sesochris.

Theban Kings from the Canon
of Eratosthenes, with the
meaning of their names as
given in that Canon.

N.B. — The names of the first
five kings in this canon open
the lunation of the vernal equi-
nox, or that symbolised in the
two lower rows of kings at
Kamak.

The 32 kings from No. 6 in-
clusive to Phruoro, or Nilus,
No. 37, which form the two
upper rows at Kamak, repre-
sent as many impersonations
of " Diespater" in the lunation
of the autumnal equinox. This
opens with —

6. Taegar, a Memphite. He
was Amachus Momcheiri,
/.<>., in'v'incible, one handed.
His name by interpreta-
tion was huge — gigantic-
Umbed.

Momcheiri is evidently
the Greek novoxeip, with
I added as the oriental
characteristic of its con-
version into a proper name.
It may signify one hand,
or great power of Vulcan,
being an impersonation of
Ra, as the conductor of
one of the four seasons.

The Throne Names of tlie
Kings at Ka/rnak ac-
cording to iJie readings
of the Shields given hy
Bunsen, excepting in a
few instances wherein
I could not verify his
reading on comparison
unth Young's copies of
the Hieroglyphics on
the Shields.

The first altered reading is
that of the symbol which he
reads hem, and seemingly with
the approval of Mr Birch, who,
however (in p. 239 of his Hie-
roglyx^hics), veaAs it i^kh. This
is the reading I have adopted,
on a pres\unption that it sym-
bolises the Coptic preposition
pkhet = infra, meaning the
Helius of the lower world.

For the RA of the Monu-
ments and the HeHus of the
Temple Lists symbolise only
one-foiu1.h of the solar year, or
but one quadrant of a circle,
representing the cycle of a
lunation as that of a solar year.

1. At Kamak. This shield
gives the following sym-
bols : —

s = conjunction of
R A = Helius, or the sun,
pkh ^ pkht for infra
mem = establishing
ta = world )

ta =world )

two worlds.

167

Dyn. Ill, 3.— Tyreis.

2. — Sesorthixs.

4. — Mesochris.

5. — Soyphis.
6. — Sesortasis.

Dyn. IV, 5. — Ratoises.

6. — Bicheris.

Dyn. V, 1. — Sons.

3. — Suphis.

— Mencheres.
The Myceri-
nus of He-
rodotus.

7. Stoichus, son of T«gar.

His name means Foolish
Mars.

8. Gosormies. — The desire of

all, or by the desire of
aU.

9. Mares, his son. His name

means Hdiodorus, i.e.,
the gift of HeUus, or the
snn.

10. Anoyphes, the son of the

people.

11. Sinus (or Siroes as Sca-

liger read it), means the
son of the cheek, or, as
others interpret it, un-
envied.

Si means son in the
Egyptian language, as
appears from the name
of the 35th king.

12. Cnubus Gnurus, son of

gold.

13. Rayosis, prince of stout

inen.

14. Biuris.

15. Saophis, bushy-haired, or

a merchant.

16. Sen-Saophis, or Saophis II.

17. Moscheris Eeliodotus, or

the gift of the sim. The
first god-king of thelimar
year.

18. Mosthis, or Moscheris II,

from Coptic momht =
circiunire, as the cychcal
return of the preceding
Imiation ?

2. Shield destroyed.

3. Destroyed.

4. Ases.

5. An.

6. Sahura, as CIOX or Siou,
Coptic for a star, and EA
= Helius ?

7. S.-uefru. —The

union, or the lucky day.
From Coptic prefix COTf
or sou to any day of the
month.

8. Nefru-ka-ra. — Good oflFer-

ing to KA.

9. Destroyed.

10. Nentef, with Horus as

prince. FromTlOTItor
noim = abyss in Coptic,
and tphe or tpho T(pe
or Tci)o = dimittere ?

Bunsen thinks tef a
metathesis of twr = fa-
ther. * "Why not a pho-
netic abbre^'iation for
Typho?

11. Nen (tef), with Horus, a

prince.

12.

Mem , with Horus as

prince.

13. Nentef (erpa= prince or
viceroy).

* Hence probably the word Jos, used by the Chinese, may have had a Coptic origin ; or the idea may be tliat
of the S&nscnt jyotswt = moon.

168

Dyn. V, 8.— Thamptia.

VI, 2.— Phios.

Compare VI,
4, Phiops.

— Menthesu-
pliis reigned
one year.

19. Pammus Archondes.

20. Appapus, i.e.,
the Great.

6. Nitocris,

Maxivius,

21. Achescus Ocaras. — His

reign of one year seems
to represent it as the
anniversary of the solar
year, which terminated
with Apappus, as the
last of 12 kings from
Mares inclusive, whose
reigns together num-
bered 364 days called
years.

22. Queen Nitocris. — Her

name means victorious
Minerva.

When Herodotus speaks
of her as one of 18 Ethio-
pians between Menes and
Mceris, can the Menes of
his reference be another
name for the Aphophis
of the waters (or Mnu =
Noah) and the Moeris, as
the Amunthantjeus, or
Amenemes-i/aWs, with
which this lunation
closes, as 1 8th king from
Aphophis ?

23. Myrtseus, given by Am-

man.

24. Thyosimares, the poiccrful

Helius, or Sol, i.e., the

25. Thinillus. — He who in-

creased his father's em-
pire.

26. Semphrucrates, or ITer-

cides Harpocrates, which
Bunsen resolves into Hor-
pa (=the) Xrut = child,
viz. Horus

27. Chuther, the royal hull,
from the deified bull
Apis.

14. Destroyed, but read (aa

restored by Prisse) Teta.

15. Pepi, mm-ra. — The mid-

day sun from the return
of jjlougfmaen at mid-
day ?*

16. Mer-en-ra. — Why not Ra-

hebi-ran, reckoning hebi
= a plough, as symbolic
of the retwming sun, a
delight.

17. Ra-sAa-anch. — Helius, the
beginning of life, or the
life of HeUus comes.

18. Ea-s^a-hept. — The offer-
insr of Helius comes.

19.

Ea. -s. -nefru. — The
star of HeHus.

good

20. Ea. =one fourth of a solar

year, or of a lunation.

21. Ea-s.-sfSKr-teti. — The s'ar

of HeUus ruling pVy)
both worlds ; whence the
title OSIKTASEX ; or from
"IJ^'y =ten, viz. as a
decadal prince in the lu-
nation ; hence the title

of SESOBTASEBT.*

22. Ha-meri-ke-tL. — Offerings

to the mid-day svm.

* Or, by comparison of the snn's westward declination after culminating at midday, with Its half-yearly de-
clination from the summer to the winter solstice.

28.

29.

30.

31.

32.

? Dyn. XI. — Amenemes I,
as the second equinoctial
fuU moon ; and the Am-
enemes of this lunation
at Kamak.

Dyn. XII. — Sesostris, as a j 33.
decadal prince in this lu- '
nation. i

Dyn. XII. — Amenemes —
Mares, as the day of the
moon's change, called by
the Greeks the old avd
new day of the lunation.
Hence probably the com-
bination of the plough
symbol with the reading
of mei-i (or mid -day) on
the hieroglyphics, whilst
habi is the Coptic word
for plough.

169

Meures, a lover of his
children.

Chomoepththa, a lover of
Vulcan, or of the world.

Soikunios, the tjrrant called
Ancunius Ochu.

Penteathyris.

(St) Amenemes the second.

23. Ea-meri-pkli.

24. Destroyed.

25. Ra-sha-ke.

26. Ra-sha-nefru.

27. Ra-sha-shash.

Sistosichermes, the st)-ength j 2S. Destroyed, but restored as
of Hercules. Ra-hem s. sha-teti.

34. Mares.

35. Siphoas, called also Her-

mes, ov the son of Vulcan.

36. Anonymous, through a de-

fect in the MS.

37. Phruoron, or NUus.

29. Ra (hem?) C^w-teti.—
Heliiis, the admiration
of two worlds — Coptic
'yrpPj or Choh=em.u-
latio.

30. Ea-s.-arch-het. — The star

of Hehus, the heart of life.

31. S.-het-en-ra. — HeUus, the

star of the heart.

32. Ke=offeriug.

Here terminates the symbohc lunation of the autumnal equinox. That of the vernal equinox,
which follows, niunbers (seemingly) for its first five kings, the first Jive in the Canon of Eratosthenes,
viz. , to Pemphos inclusive.

It then turns to the sixteen anonymous kings of IVIanetho's Dyn. XI, who preceded Amene-
mes, the founder of Dyn. XII.

Next follow the seven kings of the 12th Dyn., uith a Nentef prince (symbolising apparently
the return of a flood) for the Amimthanteus, or last king in the Canon of Eratosthenes, as the
last king also of tliis lunation.

* The reading of the hieroglyphic thus spelt in Roman letters seems to be the combination of the oar, the yoke,
or chair back, and the mouth for seser=ten, the polisher, for t, as the initial of taio, an honour or gift, followed by the
water for the preposition €n=o£, and the bolt=s, for the initial of s a.

170

Attempt to explain some of the Throne Names in the supposed Lunation of the
Vernal Equinox at Karnak.

1. JXA-phh-sr-aha,-^. — ? Sha-Cl = risings of,

lva-pldi=sun of lower world ; sr, from
shari, to striJcc=th.e sound and signifi-
cation of i\\Q fly-Jlap. — Bunsen, vol. i,
p. 529. Hence, possibly the meaning
may be symbolic, viz., as the fly -god of
the hot season, beginning with Sol in
Taurus, at the rising of Musca.

2. Destroyed.

3. Destroyed.

4. Ka-Chu-teti. — If Chu here comes from

the Coptic Choh=emulatio, the mean-
ing may be " HeUus, the admu-ation
of both worlds."

.5. Ra-mcri-hept. — An offering to the mid-
day Helius.

N.B.— The Coptic word for a plough
is hebi, but the reading of the
hieroglyphic plough (as given by
Bunsen) is vicri, which in Coptic
means mid-day. I therefore pre-
siraie that the hieroglyphic is
figuratively and symbohcally used
for the sun's return, i.e., through
the descending portion of the
diurnal arc after midday, and
sunUarly through the western
gates of heaven after the summer
solstice.

6. S.-MaA-en-ra. — In vol. i, p. 570, Bunsen
gives for uah a kind of flower, with
complunent a twisted cord, and ex-
plains it as a determinative, which
means to make a Ubation, or purify.
He also says sualch (sook, c.) means to
molest. Can this mean the sun's
troublesome time or hot season, sym-
bolised in the expanded flmcer? or can
the s. be an abbreviation for sow, the
Coptic prefix to any day of the month,
e.g. sou-ouai=W\e first day, or neiv
moon ?

N.B. — This lunation, beginning with
Menes, and ending \vith Nentef,
may symbolise limar influence on
the waters from flood to flood.

7. Ra-Ma^-sha-Ci. — In this, as in the pre-

vious case, the symbol for uah is only
a twisted cord — not the combination
thereof, with an expanded flower. As,
therefore, in Coptic ouhor means dog,
can sha-Cl be the risings, viz., of the
Dog-star with Helius ? For this quar-
ter of the lunation symbolises the
moon as then in Cancer.

8. Ra=Hehus.

9. Ra-s.-nefni. — ? The good day of Helius,

taking s. as an abbreviation for sou,
the Coptic prefix to any day of the
month ; or as s for si, to unite, and
meaning the good union, with refer-
ence to the conjunction of the sun and
moon in Cancer.

10. RA-s. sr (represented by the fly-flap)

an, but Bunsen reads .s.-het-en-ra.

11. Ra-ta-f.

12. Destroyed.

13. Destroyed.

14. Destroyed.

15. Ra=Helius.

16. Ra-s.-nefru-ke.

17. Ra-neb-^M, as Coptic ^ooMi=moming,

viz., Helius, lord of the morning.

18. Ra-nub-<cr. — This syZfoSZe represents the

liieroglyphic of the scarabceus. Its Cop-
tic name is (^iSKotKC OT saloucf,
but its symboUc power is that of the
Coptic Xc7'e6=forma.* It is used
as a symbol of creative power, and
is always that of a god-king.

19. Siesw-en-ra. — The symbols for Seser are

the yolce or chair-back =s, and the
head of an oar. Bunsen adds it is
" usually read ousr, an oar, victory
(ouosr, bosr, c)," possibly n s r.

20. Nacht-eu-i-a. — So reads Bunsen, and the

meaning Ls strength of the sun. But
I cannot read the sjanbols thus in
Young's facsimile: —

* Compare Bunsen, vol. i, p. 489, where he reads also ^pF for the Coptic ^C|OTp
or hfour=formica ; and adds, it is read fer by Lepsius and others. He also explains it
CyOJITI = to exist, as well as by ^CpG^S. forma.

Tab let

CHAMBER

N.B . On the "Wall as discovered there was the Figure of a

K AR N A K.

K I X G S .

i^ seated under each of the Cartouches -where not defaced.

AT 01^ - CAIRO 1825.

171

The Int. js Ra.

2d. Tlie boU=s.

3d. The arrow^sti, or sr. — Bunsen,
vol. i, p. 548, 581.

4th. The sieve='Y' syllabic. — Bun-
sen, vol. i, p. 571.

5th. The semicircle called the polisher
=t.

6th. Tlie arm=a nasal a like the
y of the Hebrew. — Bmisen,
vol. 1, p. 556.

7ih. The water symbol=n.

21. S.-ken-en-ra.. — The Len of this reading

seems to count n twice, though seem-
ingly used only as the preposition en
= of. For the staircase is explained
by Bunsen, vol. i, p. 547 with pages
457, 466, 488, as determinative of kaa,
floor; arr, steps, haJl, to moimt up,
Xnt, an approach.

22. Ra-<er-ke. — For explanation of ter (read

with the scarabcEus symbol) see No. 18.

23. Ra-s.-hept.— "Where Bunsen adds het in

brackets. Tlie hierogly[jhic is partially
obliterated, but resembles a portion of
the mouth and semicircle rather than
the heart.

24. Ra-nub-ke-a. — Golden offerings to the

Sim. The ft is the plural affix to ke
= offering.

25. Destroyed.

26. Destroyed.

27. Ra-?fta-tu. — The sickle and the hand here

represent the syllable ma = beloved,
and the tu has in part the symbol of
No. 17, viz., the paddle, or blade of
an oar. — See Bunsen, vol. i, p. 587.

28. Ra-sebek-nefru.-

codile.

29. Nentef.

-Helius, the good cro-

Hypothetical Arraiigement of the deified Simulachra of Egyptian

Kings at Karnak.

The thought attempted to be followed ovit (and which must become the
thought of some one better qualified for the investigation before the amount of
its true value can be ascertained) was suggested by comparing Bunsen's read-
ings of the throne names on the shields, vol. 1, p. 45, with the copies of
their existing state, a.d. 1825, by Dr Young from Burton, after having as-
certained (to the satisfaction of my own mind) that the temple lists of Manetho
and Eratosthenes bear ample evidence of having mixed up the traditions of
man's eai'ly history with astronomical myths.

Prima facie evidence that this hypothesis is based upon at least an approxi-
mation to the truth suggests itself when, on reading the two upper rows, we
findNos. 5, 6, and 15 of this explanation fi'om Eratosthenes answering exactly
to the conclusions arrived at by Bunsen and Osborne from other data.

For we must here bear in mind that the kings recorded in the temple lists
of Manetho and Eratosthenes are not purely historical personages, but imper-
sonations of myth and history, so combined in association with their names
as to perpetuate the religious and political traditions of the Egyptians under
a symbolism of the two equinoctial lunations divided into quarters as described

172

in the astronomy of Enoch ; so that the extent of the lunar circuit
from new to full moon, and inversely at the equinoxes, was always
limited to a range of 90°. The extension of Hydra within these
limits, and during the season of the overflow, made it a natural
symbolism, for the lunar circuit at the equinoxes as limited to
seven or eight days. Hence, its seven-headed form and mythic
designation as the Aphophis of the watei's, or Father god-king of
the overflow, from the lunar influence over the tides being strongest
at the equinoxes.

In the enumeration of the days of these two lunations at Kar-
uak 4 times 8 = 32, and 4 times 7 = 28, altered to 29, seem to
have been substituted for Enoch's division of 2 x 1 G and 2x14,
for 4 times 7^ = 30.

The days of these symbolic lunations are mythically siipposed
to represent so many impersonations of " Diespater" superintending
the various fortunes of the kingdom from its beginning to the end,
as the kingdom of a Baal-worshipping people, numbering their
kings by solar and lunar dynasties, or by soli-lunar dynasties.

The uppermost (which is in fact the second, and perhaps in a
form to explain (St) Amenemes IT, numbered 32 in the Canon of
Eratosthenes) represents the lunation of the autumnal equinox, in
a form analcgovis to that which characterised the Jos or Father-
god of the late Emperor of China, though that probably represented
the lunation of the sun in Leo. The lowest (which is the first, and
symbolises the beginning of the kingdom from Menes) represents
the lunation of the vernal equinox.

Taken together, the two symbolisms were probably designed as
a kind of perpetual almanac to memorialise before the jieople
the annually renewable cycle of their religious festivals in associa-
tion with their historical traditions of moral value, and with astro-
nomical observations of political utility. These perhaps relate to
an intensity of lunar influence on the tides at the equinoxes, as
their reason for adding two equinoctial beginnings of the solar
year to the two solstitial beginnings in the astronomy of Enoch, in
the construction of theii" lustrum of four years after the symbolism
of a lunation of 30 days divided into four quarters.

A\B. — The object of this diagi'am is to con-ect a rash conclu-
sion previously built up on the too naiTow basis of having
^ consulted only Osborne's Momimental Egypt on this part of

the subject.

TOP OP SOUTH 6IBE.

Upper end of the Room, divided in tlie centre by
Equinoctial Colure, and crosamse by anotbc
Solstitial Colure,

a line representing the
r line, representing tbe

TOP OP NOHTH SIDE.

7 1 6

S 4

1 1 ,s

C.r.«.0«,n.i

Smoa.

*»ov™.^ »Lu.i

llo«omm

rim-o.ootNira

Aaoarvg.a

Siraca

Iteata.

Smoaicaaa-K,.

isn^*««2»«

Paaraarai.,.

8o,.o»,m

Ktfni-ka-ra.

RUJ.-1.N*,.

R«J.-M.ra.

7 from Copllc ODdlDg wilh A-
wu and «*iJT ] Poppoa. as Awfc

DMlroycU.

Dcatroycd

„..p„,.a.......t

...a..

"""""■"'"■

Ra.(b.m!).Cb-

Ra-.-.,.,,,

"\m.) '"

Rtaha-ne/ro.

""""'"

or HcUapoUa.

„

, 1

16 ^ 17

Temm IIL

amna.

S«FB» M«T»..

Sasi«mt,

lIoscnBiuaHKLio-

lloatinasarar.

Pa««ua.

Ai-ura Ptpi

AoiiMcmOoiiua.

Nratmi

lKa...p»

Tmoimaau.

TpmiLla

S.mrocniTO

C«,»«l

Cooiipunu.

Tii«T„au 111.

"-"'

■"•"•"•

'TrI.V"""" "

?*»!'"" "

l^-Slt

(ETpa= prince or

""""'"^

*""■"•

MeTH!n.«.

■^Cp...

HaJba-bapL

Ra-a-refni.

a aa •nV rallpg]

JU.«tn.l,e.«.

"Trti

j^.i-'-^rim

SUaaiaj.

i."S?s?

. j SS

so „

. .

.:.

^»

6 7

=•

R3-«-hfpt.<bM.) ' lU-Diib-ke-tL

Deatrored.

"•""'■^

"■-■'"■ ! ■"-"'■•■■"-

"■"'■'■

na-rkh.T.,i,..|L

"""'"'

DMlroycd.

««'"'■""■

Ra.mifl-b.p.-l.

S..^.... 1 R..„,..„.

■.

« '

SI SO

.0 [ 1. 1

15 f 14

■

Tnimins III.

K-*^..

S,k.n-o..ni N.cU-.o-»

Ra.n.b..,,.

Han.!,.!,;.

na-a.a.tra.

n. —

Dc.1,0,,11.

Destroyed.

maltoyti

Ro-W

S..HteD-ra.

Ra-i-p.,,..

Tnoraau in.

ataaiiag.

Bottom of West or fm-tber end of Room, and opposi

e to the doorway which

BOTTOM OP SOOTH BIDE.

was at the East end.
Tbua, in tbe Temple of Solomon, tbe most holy pla

6 was at the west end

BOnOM OP HOEIH BIDE.

T»U,.«.»

cm/jw 1"

and opposite to the grand entrance.

•S..K.,

appall TO

173

Note referred to in preceding Table.

In my previous remarks on the Canon of Eratosthenes I adopted the sugges-
tion of Bunsen, that this reference to (St) Amenemes the second, without pre-
vious mention of a. first, involved the idea of an omission; and, as No. 36 m the
canon was anonymous, adopted Bunsen's removal thereof to make room for an
Amenemes I immediately after Penteath3rris. I regret this now, as possibly
altering the value of the evidence derivable from the chronicle. For Eratosthenes
speaks as if the entry No. 36 was illegible through a defect in the MS. ; not as if
Siphoas and Phruoro were consecutive kmgs, without any chasm in the MS.

But the difficulty which led to the alteration of Bunsen may vanish if the
reference be made to the second of these two symbolic lunations, which was that
of the sun in Libra ; especially if this can be regarded as a second lunation of
Amenemes, the first being in Aries. The probability of this receives confirmation
from the fact, that the compound proper name Amenemes reads amn-mhe, and
represents his title in Upper Egypt. This, as interpreted by Osborne, signifies
the bringer in (introducer) of Amun. For he removed the statue of Sa from
Coptos, and enshrined it in the original temple of Neith at Sais. But Sa was
the male half of the goddess Neith. Hence the title of Amenemes, in his Lower
Egyptian ring, is read and translated by Osborne thus — " ra-sa-hopt-het," i.e.,
" Pharaoh (sun), whose heart is one with Sa. "' The reunion of Ham and Neith,
about which Osborne fables marvellously, may possibly mean no more than that he
introduced some idolatrous symbol for the conjunction of the sun and moon in a
particiilar lunation of the year. Thus, in vol. ii, p. 172, Osborne teUs us the
hieroglyphic successor of Amosis (Dyn. XVIII) gives us amn-hotp, i.e., " united
with- -one of Amun; and in p. 178 he tells us, Thoth-mes means Thoth-begotten,
and by parity of reasoning, Amosis, or Ah-mes, means moon-begotten, from Jok
or Ah and mes. Whence, probably, the fable of Queen Amenses (as the Queen
of the lower regions) and her husbands may relate to certain conjunctions of the
sun and moon — when the appearance of the new moon was regarded with more
than ordinary poUtical importance. Crude as these observations must be from
one so Ul-qualified for such an investigation as myseK, they nevertheless seem to
suggest a reason why Thothmes III presents these offeiings to the soli -lunar god-
kings of 'Egypt, viz. , as the Thoth-begotten, or first moon of the lustrmu, honour-
ing it in the four quarters thereof.

The symbolism devised for this purpose is that of the two equinoctial lunations
so subdivided into quarters that the place of the moon's hornings at the eqiunoxes
was that of the new or fuU moon at the solstices, as represented on the moveable
plate in the symbolism for the Egy^atian temple of Vulcan. Hence the solstitial
lunation of 30 was subdivided into two (caUed the Thoth and Sothis) of 15 days
each, to symbolise the cycles of the solar year, as reckoned fi-om the fuU moon of
the Thoth to the full moon of the Sothis, and divided at its quarterings by the
new and fuU moons of the equinoxes.

What if the two great royal families of Manetho's twelfth dynasty (viz., the
four Amenemes and the three Sesortasens) should prove to be only mythic imper-

174

HouatiouH of lunar seasons ; or of a lunation divided sometiiues into tliree, and at
others into four parts, sjTnbolic of the solar year similarly divided into three or
four seasons ? The history of their co-rcgeiicieH will then resolve itself into a
myth. For the days of the month tUvided into four parts are 4 X 7 = 28 or
4 X 8 = 32. Similarly vi^hen divided into three parts they were 3 X 9 or 3 X 10.
Thus the times of their respective reij^s would be more or less identical.

In vol. i, p. 393, Bunsen tells us that Thoth was called " the Lord of Schmun"
(HermopoUs), literally "the lord of the eighth region." This reminds us of the
well-known Cabir, Esmvm, of Phoenicia and Samothrace, the eighth brother of
the seven sons of Syndyk, the god with the eight rays. He is the god of Ses or
Sesen, " the eighth region," and of Oshmimain, HermopoEs Magna, in the
southern frontier of the Heptanomis.

Ram Raz's essay on the architectiu-e of the East will afford evidence suffi-
cient that these ancient names were given as symbolic characteristics of some
peculiarity, either in the site chosen, or in the foi-m of building those cities — as
cities of a Baal-worshipping people.

Again, in p. 395, Bunsen speaks of " a deity who appears as the scribe of the
gods, and designated as mistress of the writings," which he calls the consort of
Thoth, though vdthout authority for supposmg a particular moon-god separate
from Thoth. This deity was called after the moon (Aah, Co2'>t. Ooh, Joh) either
as a mere personification, or as Thoth, in whom the agency of the moon and
nature became a living principle. We find him so represented in the tombs of
the Ramesseum, opposite to Phre ; a similar representation in Dendyra is pro-
bably symbolical. According to Champolion he is often seen in the train of
Ammon, and then he is Thoth. He makes him green, with the foiu* sceptres
and cap of Ptah, by the side of which, however, is a sort of Horus curl, the in-
fantine lock, as child or son. The female form of this deity he caUs the consort
of Thoth ; and adds — " We agree with Birch in reading her name Sfx, i-€., seven,
seven horns, by which sign the word is always followed. She carries on her head
a pole with five rays and two horns over them, or with seven rays and two
horns. " Thus, in the astronomy of Enoch, the moon is said to receive her light
from the sun by three quintuples of days, fi'om the new to the f uU moon ; whilst
the four quarters of the lunation of 30 days are divided by Enoch into 2x8
= 16, and 2x7 = 14 days.

Phre, or Phra, is the same as Ra, or Helius. Tliis sjaubolic opposition to
I'hre seems to denote the full moon of the lunation referred to.

But what lunation is meant ? The words of Bunsen lead us to infer that it
was the moon called Aahmes, whence the derived proper names, Amosis, Teth-
mosis, and Manetho.

In speaking of Manetho, vol. i, p. 59, Bimsen evidently regards the name as
merely titular, if not mythic, when saying —

" His name w^as clearly Manethoth," i. e., Ma'-n'-thotli, " he who was given
by Thoth. This would, in old Egjqitian, be pronoimced Thothma, and when
translated into Greek, corresponds to the name Herm6dotus or Hei-modorus. The
form Manethoth is still found in some passages of the extracts fi-om the Usts,
especially in the superscriptions. He is elsewhere called in these extracts Ma-
netho, which may be considered the most correct mode of waiting it in Greek.

175

Manethos again approaches to the Egyptian fonn. Manethon is a complete
Grecism. "

Hence, if Thothnia, Thothmes, Thothmosis are only variations of the same ety-
mology, viz., Thoth 3Md Ma, for Thoth -beloved, or Thoth-bom and given of
Thoth. Amosis will doubtless proceed from Aahma or Aahmes, and mean be-
loved of the Moon, &c., even as Manetho means beloved of Thoth. For in vol. i,
pp. 395 and 454, Bmisen reads Aah for the Coptic JOP, = the Moon. Whence
the Iw of the Greeks.

AVhether the meaning of A ah, for the Moon, can have originated in the Coptic
GPjG = bos, with especial reference to the lunation of the sun in Tam-us, and to
the worship of Isis at that season, viz., in the second quarter of every lustrum, as
the last quarter of the sun's lunation nearest to the summer solstice, cannot perhaps
be determined. But it is not improbable that the words e^G= bos and lO^
= Lima, became interchangeable expressions for the Moon on some such grounds,
and that such is the origin of the myth respecting the transformation of lo into
a heifer, by Jupiter, whilst Argus, with his 100 eyes, was set to keep a watch
over her by Juno.

Thus Argus, with his 100 eyes, would be an impersonation of thesim, or some
priest of the sun keeping watch over the change of the moon, from the symbolic
number 100, as in the years of Brahma's life compared with the life of Aphophis.

If this much can be admitted, the name of Eratosthenes may also have been
a fictitious name assiuned by an Egyptian priest in the chronicle published under
that name, the better to express his object therein, \'iz., to symboUse imder 38
kings (or 31 + 7, resolvable into 5 from Menes to Pemphos, and 31 to Phruoro
NUus, as with Amunthanteeus closing theu' number) the soli-lunar emblems of
divine power impersonated in the kings of Egypt to that extent, as the object of
their love, and the glory of their strength — their Eratosthenes !

If, therefore, the moon called Aahmes is to be identified with the Amosis and
Tethmosis of the 18th dynasty, it may be a name for the combined symbolisms
of the solstitial and equinoctial lunations. For these together formed the Hindu
parouvan, or month of 15 days, in which Nitocris reigned from homing to hom-
ing of the moon, viz., of the equinoctial moon, as the same with a reign of 15
days from new to full moon between the solstices, and therefore in identity with
the Thoth and Sothis of the Egyptian sjTiibolism.

This supposition is confirmed by the form of the symbolism. For the figiu-es
of Thothmosis III stand northward and southward in the arrangement at
Karnak, as if to represent an impersonation of the solstitial limations yielding
the post of honour to the equinoctial lunations, whilst combming to divide be-
tween them the cycle of the lustrum as that of a solar year, or of a lunation of
30 days divided into 4 parts.

Thus the two great families of the Amenemes and the Sesortasens, who reigned
in the 12th dynasty, may have impersonated the two differing subdivisions of the
lunation of 30 days. The mystery of the co-regencies wiU then partially resolve
itself into the natiu-al relationship between 3 times 10 and 4 times '1\ for twice
8 and twice 7 days. The 3 Sesortasens will thus appear to have been decadal,
wliUst the 4 Amenemes were Sabbatic princes.

Similarly Tothmes III, of the 18th dynasty, will s^^llbnlis(.■ the computation

176

of lunations by the great Chaldean SaruH (in its relation to tlie 18 nomea assigned
to the crocodile-gods, or Ethiopian kings, in the temple of Vulcan as 18 decadal
divisions, amounting to 180") of 223 lunations to the great lunar cycle of 18^
years. For the symbolic measurement of this cycle extended over only 6 zodiacal
signs, commencing from the full moon of the Thoth, or the winter solstice, an<l
terminating at the full moon of the Sothis, or the summer solstice.

Similarly the so-called shepherd -kings of Manetho's 15 th dynasty symbolise a
lunar cycle of 15 months, as the combination of twice 6 for the relation of the
oldest solar year of twice 6 god-kings to the 2 lunations of 15 days (or the Thoth and
Sothis from solstice to solstice), increased by the moon's sabbatical circuit, as
limited to 7 or 8 days only between the solstitial or tropical boimdaries thereof.
See the symbolism for the Egyptian temple of Vulcan. These 15 months
measured the varying relation of the 15 genei-ations of the cjniic circle to the
lunations of the Thoth and Sothis of 15 days each in their reign of 443 days for
years, as 360 days, increased by 83, or ^th the year of 332 days, which measured
the reign of the 12 gods in the old Egyptian chronicle.

Note on the Shield, No. 29, of the Lunation in Aries.

Ra-sebek-me/rM, might perhaps have been rendered the crocodile Helius of
the lower world. For nefru, good, and ma, truth, are sometimes used as hiero-
glyphics for the justified after death. But though sebek is Bunsen's reading of
tliis shield, the hieroglyphic thereon is a Hon or Uoness, not a crocodile.

These symbols seem to have had common reference to the gods of the south,
or of Upper Egypt, as the Ethiopian god -kings, or gods of the lower world.

Pcht, or Pecht, the goddess of Bubastis, was lion-headed, bearing the same
mythic relation to Isis that Hecate, or the avenging goddess of the lower world,
did to Diana, of the upper world, amongst the Greeks.

But the symbol of the crocodile was of benevolent import according to Bun-
sen, 76., p. 405, who says, — " The god with the crocodile head receives his name
from the tractable character of the animal, whose Egyptian designation the Greeks
render by Suchos. 'Wlience, however, this meaning of the Coptic word COX*X"I
or suchi ~ crocodile ? Possibly as a pim upon the word, or at least on its latter
half, if we regard it as compounded of the Coptic COT or sou, the prefix to any
day of the month, and P-OTIT" or huit, as chit = the first, for day the first, as
that of the new moon. Or by substitution of "yCiii or cho = propitiation, for OX ^I
or chi = one, thus making the day of the new moon both a day of propitiation,
and a day especially dedicated to their crocodile-god. Thus, in Scholtz's Coptic
Dictionary COIf^I is given as a contraction for COT and OT^I=>'fo/i7/w'a,
dies primus meusis.

The mythic amenities of the crocodile may amount to no more than a punning
composition of COT and ^)COi to mean day or time of propitiation, altered into
COT "Y"! = the crocodile, and substituted for COT^I = the day of the new moon.

At least the structure of the crocodile's mouth does not encourage the idea of
its harmlessly shewing its teeth in the presence of anything to prey upon.

177

The object of its deification by the Egyptians seems simply to have been as a
meet emblem to sjonbolise the power of life below the waters, in the strongest
form of that existing to their knowledge, or in their own river, the Nile, even as
they had made the hosts of heaven symbolise the existence of a living power of
celestial beings infinitely beyond any power of man on earth.

Hence probably the symbolic identity of Aplwphis with Hydra, the crocodile -
god, near the symbolic place of the new moon, which was that of the smnmer
solstice.

The reason why the symbol of the Uon was made to represent the Hecate of
Upper Egypt in the south (as a principal deity in the lower world) may perhaps
be traceable in the word Blares, considered as the name of Upper Egypt, and
possibly compoimded of the Coptic (A30TI mMi = alion, and PHG res — the
south, or to watch. Hence the lion-headed goddess Eech of Bubastis may
symbolise her as the lion of the south, or as the watchful lion.

SUPPLEMENTARY NOTES, WITH DIAGRAMS AND

CHRONOLOGICAL TABLES.

ON APHOPHIS.

If Bunsen is right in his authorities for APHOPHIS, heing another name of Typhon,
who was also worshipped by the Egyptians under the name of Seth ; and is referred to, on
a monument of the Roman time, as " Seth, who is the Aphophis of the waters," from
APEP, the reading of the monuments for the great serpent who is slain by a deity, and is
described in the " Book of the Dead" — it becomes an object of interest to trace the origiu
of the mythic symbolism under which the name appears in the Canon of Eratosthenes ;
as that of the Pharaoh who ruled Egypt in the days of Joseph.

That Canon, compared with the Temple lists of Manetho, and with the arrangement of
the simulachra of Deified Kings in the Chamber of Karnak, and with the statements of
Herodotus on this subject, sub-divides the Histoiy of the Kingdom of Egypt, between
Menes and Sethos (the contemporary of Senacherib), into three Epochs.

The first was that of three Kings, or Dynasties, preceding the era of the Pyramids ; as
commencing with the fourth. This period is symbolized as three seasons of four months
each, or a sidereal year of 12 lunations, numbering 27^ days each, or 330 days in all.

The second as commencing with the era of the Pyramids, and symbolized as that of a
Soli-Lunar Dynasty, numbering 30 Kings, or Dynasties, according to the days of a
limation.

The culminating period of this second epoch was the reign of Aphophis, numbered 20th
in the Canon of Eratosthenes, but 15th from Psemempses, the first Sun-Pharaoh, according
to the arrangement of the simulachra in the Chamber of Karnak. His reign, therefore,
symbolized the full-mooned period of this lunation, as the culminating point of Egypt's
glory, amongst the ancient nations of the East. The two Epochs make up the old Solar
year of 330 + 30 = 360 days.

The third period dates the waning glory of the Kingdom from the times of the Pharaoh
which knew not Joseph ; and follows it, either to about the date of the Exodus ; or to
Sethos, the contemporaiy of Sennacherib, according to Herodotus.

This period is mythically symbolized to the five remaining Kings of the Canon ; which
numbers 38, or 3 -)- 30 -|- 5, as if the addition of their reigns to those previously recounted
M'as designed to correspond to the addition of five days to the old year of 360 days, to
complete the form of the Egyptian year, ichen divided into four Seasons, and beginning at
the J'ernal Equinox, though thought to have been elmnged, and made to begin at the A.utumnal
JUguinox before the time of the Exodus of Israel.

Hence, the third period of the Kingdom's history, in its relation to the previous two,
symbolizes the completion thereof, as that of the Solar year divided into four Seasons
of three months, numbering 30 days, or 31 days, as required to make up the number of
365 days, by the addition of five days to the old Chaldaean year of 360 days.

Thus the eight primary gods of this mythic symbolism seem to represent the intei-val of
eight Zodaical signs for eight months between the sun's entering Capricorn and leaving
Leo. The closing period of their reign associates the rising of the Dog- Star in Cancer or
in the beginning of Leo with the rising of Lucida Hydras a little afterwards. The then
reappearance of the Dog-Stai-, after an occultation of three months, (having disappeared
when the sun was in Taurus,) explains the mythic symbolism of the worship of Apis. —
For the Dog-Star was lost in Taurus, and reappeared again at the rising of Hydra in Leo,
as the emblem of Osiris found again, but now as Aphophis, or Typhon, the destroyer of
Osiris, as Serapis ; — mythically identified with the setting of Hercules, as the sun entered

Leo. In this setting of Ilerculca at the rising of Hydra, probably originated the myth
respecting the death of Hercules ; as from the jmsoticd robe which was steeped in the blood
of Hydra.

If the above hypothesis be well founded, (and it is based upon the traditions of Enoch,
wliicli represent the sun's first gate of heaven as opening with the rising of the Zodaical
sign Capricorn,) then the ancient Egyptian year begun, symbolically at least, with the
full moon at or nearest to the winter Solstice. For it was lunar — and this tradition of
Enoch is verified by the variable symbolism for the moon's quarterly change of aspect, in
its relation to the moveable TIIOTU, or variable beginning of the Egyptian year, as later
by \ of a day (the day numbering then 9 hours of 80 minutes each,) every year, until
varied by the difference of a day at the end of every lustrum of 4 years, or of 1460 days,
thus made 1461 days, by varying the beginning of their year one whole day.

This characteristic of the moveable TIIOTH will perhaps be made clear by consulting
the Diagram designed for that object.

The second year of the Egyptian lustrum would be symbolised as beginning at the vernal
Equinox ; because that would be the position of the half moon at the end of her third
quarter, when the summer Solstice was taken to represent the place of the new moon, and
the winter Solstice that of the full moon.

Probably, therefore, the beginning of the reign of the twelve gods of the solar year
is to be dated from the vernal Equinox, whilst the Dog-Star continued to be visible ;
and 15 months from this time (for the 15 generations of the Cynic Circle,) would ter-
minate at the summer Solstice, viz., about the time of the Dog-Star's reappearance in
Cancer or Leo.

Thus the finding of Osiris as Apliophis in Hydra near LEO, after having been lost as
Apis in Taurus, symbolises the return of Bacchus, iciih Sirius, as the harbinger of the
returning flood in preparation of the ground for a new sowing at the expiration of the pre-
vious harvest.

Hence Osiris, as Serapis, seems to have been the Egyptian Hercules ; and Osiris, as
Bacchus, the youngest of the three oldest gods, seems to have been " the god-king of tJie
Dead" — who was the youngest of the Egyptian gods. Being the last of the yearly
triad — he was the ruler over that season of the year in which all seemed to be given over
to desolation from the beginning of the flood until about the time of the winter Solstice.

But here arises a question as to the meaning of the words Apis and Mnevis, commonly
interpreted as difi'erent names for the Bull, as an object of worship amongst the Egyptians.
I cannot trace any other connection between them and the word bull, than as probably
being other names for Serapis and Hercules, or the sun in its might between Taurus and Leo.

The Latin Apis probably comes from the Coptic '■^ af" = '-^ musca" — a fly, or any
stinging insect ; and the con-stellation musca rises in Taurus. Mnevis may have been the
Coptic " ncbi" = Lord, and "(?/" a fly : — the m being a formative letter of the Noun.
It would then correspond to the Baalzebub, ovfy-god, of the hot season.

Aphophis, as Hydra, would thus be the poisonous stinging one (or, Serapis, the burning
one) returned in giant form. For in Coptic Aphoph means giant. — Also '■'■ apho" means
serpent — and '■'■ aphe" means head, and "^;7ie" means heaven. It may therefore be a
compound word ; symbolizing the return of Hydra. Or it may, through the Greek ' Atti^C^,
for the Syrian Abba, father, have been used to designate the Father-god of the Egyptian
idolatry, as Ah-aphe, or the Father-head. It may also designate both thcjly and the serpent
as his vehans, or the Chenibic emblems of his presence at that season of the year ; as if a
compound of af-apho, the fly serpent, or the mythically "fiery flying serpent" known by
the name of the Dragon.

The tendency of the Jews towards adopting this idolatrous worship of the Baalzebub of
the Clialdees as the Serapis of the Egyptians may throw some light upon the meaning of
Isaiah's reference to " a fiery flying serpent," cap. xiv. 29, compared with the Baalzebub
of 2 Kings i. 2, 3. It may be the language of scornful irony contrasting the profitless
superstition of their idolatrous conception respecting the Seraphim compared with his own
prophetic vision of them standing above the throne of God in his temple. Is. ^"i. 2, 3.

For God's ordinances of the SUN and MOON typically and prophetically appointed them
for SIGNS ; as well as for seasons of the year divided into months and days. Ps. xix :
Jerem. xxxi. 35, 36 : xxxiii. 25, 26. He also associated them with a monthly commemora-
tion of his providential care, ever shadoicing the nation as with ivings: to be especially
solemnized " in the beginning of their months."

The sixth month (as reckoned by Enoch from the winter solstice, and near upon tJte end
of the typical year, Exod. xxiii. 16, with the seventh month, or at the sounding of the

seventh trumpet of the Apocalyptic vision) had relation to the close of the Mosaic and typical
Dispensation compared with the sun's decline from highest ascension. This seems to form the
figurative basis of Isaiah's symbolism to designate the then probably passed months of the
year during which God's providence had already brooded over the nation with, as it were,
six covering ivings. Two of these veiled, as it were, the limits of height, and two those of
depth, in their relation to the ordinances of God respecting the paths of the Sun and Moon
through the heavens ; whilst two symbolized the moving power of their apparent annual
circuit from Equinox to Equinox through endless cycles of revolving time.

There is an essential difference between such a legitimate (Ps. xix.) reference to the hosts
of heaven as eternally proclaiming the glory of God (especially of his eminently bounteous
providence over man in the summer season,) and that gross idolatry of the Egyptians —
which substituted the animal worship of the bull for the symbolic use of that Cherubic
emblem, as instituted by Moses ; probably to denote God's presence for good in the fifth
month, when the sun was in Taurus ; and in the sixth month, when the heat was most
intense.

Thus the Cherubim and their wheels, in the prophetic visions of Ezekiel, bear close
resemblance to the Cherubim and Seraphim and Ophanim of Enoch's descriptive reference
to the orbits of the planetary world in their relation to the fixed stars, and to that of the
sun's apparently annual path through the heaven.

We must bear in mind that the Cherubic emblem of Mosaic institution was (like the
principal one of the Egyptians) the bull, or ox : probably to associate the remembrance
of God's providence over Joseph (in its relation to Pharaoh's dream. Gen. xli. 25 — 37,)
with the value of oxen and cows to the agriculturalist.

But the form of the Cherubic emblem (or the symbols of the Divine presence, for Oierub
means to draw near,) was changed at Christ's advent to suit the character of God's then
new Covenant with Israel. For the comparative innocence of childhood was then appointed
by Chiist to become a perpetual type of the disposition made meet of God for the kingdom
of heaven ; and therefore most suitable for symbolizing the power of his presence amongst
his people for good of a higher order than typified in the utility of oxen ; viz., the gift of
spiritual and immortal life.

The oldest gods of the Egyptians were sometimes reckoned as three, at others, as six,
(according to the number of the signs in the northern hemisphere between the vernal and
autumnal Equinoxes,) or eight, as already explained. From this the Cycle of twelve was
first made, to mark the Cycle of the solar year ; and then extended to fifteen, for the fifteen
generations of the Cynic Circle, as the solar year reckoned from the vernal Equinox to its
return, with the addition of the three months' interval between the end of the solar year
in that form and the reappearance of the Dog-Star. Hence, perhaps, it was called the
Sothis or tail; not (as I formerly thought, and as is, I believe, commonly supposed,)
meaning merely the end of the year, but the end of the year in its relation to the beginning
of the reign of the Cynic Circle at about the summer Solstice. Then, (for the latter half
of the Egj-ptian lustrum,) the beginning of the solar year was changed {i. e. symbolically
to correspond with a like variation of the moon's place in heaven throughout the latter half
of each lunation,) from the vernal to the autumnal Equinox.

Thus the commencement of the Egyptian solar year at the autumnal Equinox would be
the last form of its beginning ; and not the oldest, as commonly supposed.

Possibly, however, the tradition that the oldest form of the Egyptian solar year began
at the autumnal Equinox, is based only on the symbolically variable beginning of the Thoth,
or first lunation of each year in the Egyptian lustrum. This commenced thus in the third
year. For the halves of two lunations, from full moon to full moon, symbolized the four
years' cycle of the Egyptian lustrum, as one ichcrein (at the beginning of every third year)
the sun and moon reversed their places of rising and setting in heaven. — Enoch Ixxi. 22 :
Lsxiii. 5 : Herod. II. c. 142.

If so the nature of the change made by Moses in the beginning of year, — would be, in
efi'ect, to renounce the computation of solar years by lustrums ; and the consequent dedica-
tion of each year to a heathen deity. Thus perhaps God designed that the then period of
Israel's deliverance at the vernal Equinox (which symbolically commenced tlie second year
of the lustrum) should for ever be commemorated as to himself by making it thenceforth
become to the Jews \hc fixed beginning of their solar year.

Thus the years which were previously said to have begun at the autumnal Equino.T,
might only have been the last year of every lustrum. For the symbolic place of the
moveable Thoth, in the last year, was \ke first quarter of a new lunation. This, (comparing
lunations with solar years) was the place of the autumnal Equinox.

Most probably that form of the Egyptian year which prevailed at the Exodus, and which
the Israelites were commanded by Moses to commemorate, (Exod. xii. 2.) was that which
commenced the second year of a lustrum.

'J'hc first month of the year (as thus ordered by Moses) was called Abib, as that in
which " the barley was grown," or wherein " the earing of the barley took place." — Lee's
Ilebrew Lexicon.

Comparing this fact of history with the Egyptian Calendar given by Osborne in vol. 1,
p. 144, of Ills work on Monumental Egypt, the beginning of the second season, or four
harvest months of the Egyptian year, would correspond probably with the time of the
Jewish Pentecost, or dedication of the harvest in its first-fruits, four months (John iv. 35,
with Exod. xxiii. 16) before the consummation of the vintage in the seventh month, or
" in the end of the year," i. e., the year of typically prophetic ordinances, as limited to seven
typical months under the Mosaic dispensation.

The beginning of the Jewish first month Abib would correspond proximately with the
beginning of the month Choeiak, as preceding 20th Tobi (or the first harvest month) by
50 days.

On the Diagram of the Coptic months compared with our own, and with their distinctive
relations to the twelve signs of the Zodiac, the month Choeiak began about the 20th of
our March.

Thus the sixth month ( Mcchir) terminated, at the summor Solstice, between Cancer and
Leo, which is its present position wlieu allowance is made for the procession of the Equi-
noxes by a whole sign, since the equinoctial points tverc first fixed in Aries and Libra ; and
the solstitial points in Cancer and Capricorn. This verifies the structure of the ancient
Egyptian Calendar, as given by Osborne. on Monumental evidence.

I conclude, therefore, that the 15 generations of the Cynic Circle, who reigned 443 years
(for days, representing a Cycle of 15 months, as before explained), refer to 15 monthly
god-kings; and that the beginning of their reign was twofold when compared with the
twofold beginning of the Egyptian solar year ; but fourfold when compared with the
variable phases of the moon throughout the four phases of a lunation, reckoned symbolically
from the full moon of Thoth to the full moon of SOTHIS.

1st. The oldest form, on the evidence of Enoch's Astronomy, began, as before shewn, at
the tropic of Capricorn. But as the moon's first circuit of seven days from that point
brought it to the vernal Equinox, the first solar year of each lustrum would be symbolized
as beginning at the winter solstice ; and the second at the vcmal Equinox. Fifteen months
from Capricorn terminate at the vernal Equinox, and fifteen months from the latter
beginning terminate at the summer Solstice.

2nd. The changed beginning of the solar year, from the vernal to the autumnal Equinox,
would symbolize the solar and lunar beginnings of the years in their mutual relation to
one another, (at the beginning of the two last years of the Egyptian lustrum,) as that of
the varying position of the moon towards the sun's gates in heaven, at the new moon and
at the first quarter of the moon, according to the Astronomy of Enoch.

Hence the now beginnings of the Cynic Circle. For fifteen months from the summer
Solstice terminate at the autumnal Equinox, for the new beginning of the Egyptian solar
year ; or for its beginning in relation to the last year of the Egyptian lustrum.

Again, fifteen months from the autumnal Equinox terminate at the winter Solstice.
Thus, the mythic fifteen generations of the Cynic Circle increased the Cycle of the solar
year, by one-fourth annually ; that once in four years the beginning of the solar year might
return to the tcintcr Solstice, and forward by a day; until one day in four years amounted
to 1461 days, or a solar year of 365^ days in 1461 years.

This is in harmony with the 1076 years, or 443 + 190 -f- 443 years, numbered over the
Canon of Eratosthenes. These extend to twice 15 generations of the Cynic Circle -f- 110
years, (as | of 330, and the approximate complement of the 217 years numbered to the
eight primary god-kings,) with 80 years, for the 100 years of the life o/Aphofhis, less one
symbolic hour of 20°, as previously explained to mean 20 days or years compared with 100
days or years.

That the symbolic relation of the reign of Aphophis to the extension of the constellation
Hydra over 80° is the object of this reference may be shewn in two ways.

1st. From the monumental evidence of mythic association between the name of Aphophis
and the Dragon of the great deep, or Tj'phon, (see Bunsen, vol. 1, p. 427.) as symbolized
xmder the constellation Hydra.

2nd. From the group of three, in an idolatrous symbolism recently brought from the
Summer Palace of the Emperor of the Chinese at Pekin, with whom the Dragon seems
also to have symbolized the culminating period of the kingdom's heathen glory.

That group is now in the possession of H. Chi-istie, Esq., of 93 Victoria Street, "West-
minster, who kindly permitted me to have a photograph of the same, to shew (as here
attempted) the identity of its symbolic character with that of an astronomical diagram in
Blundevil's First Book of the Sphere, cap xv., and dated a. d. 1636.

For we are there told (in the relation of that symbolism to the Ptolemaic mode of
computing by Epicycles the return of Eclipses and variations of the moon's nodes) —

*' ISut sttf) tijat neither tlje iSclipse of tlje Sun or of tfte Hfloon
tioti) chance, fiut toijcu tijej) meet citijcr in tfje Ijeati ov tagle of tiie
Bragon, J tijinfe it gooti to s^eto first tDf)at is meant 6j) tf)e ijeati
anTi tagic of t^e IDraQon. 2ri)e Sragon tijen signtficti) none otijer
ti)ing tf)an tf)e intersection of ttoo circles, t^at is to saj), of tije
3£cliptic anti of t^e (ffircle tfjat carrieti) tlje moon, callelj jer lief-
ferent, cutting one another in ttoo points, toijereof ti)at intersection
h3i)icf) is Mesttoartis, toijen as tf)e irBoou goetf) totoarlis tf)e
i^ortf), is called tf)e iieati, anti t^at toljirij is SHastluartis, toijen
tf)e iifloon goeti) totoar^s tije Soutf) is calletJ tije tagle, macfeetj
biitl) suci) aitaracters as j)ou see in tfje figure following,* anli
ti)at part totoartis tlje Soutf) is calleti ti)e tellj) of tije Dragon;
anil note, tf)at ti)e SJefferent of tije i^oon is at no time tiistant
from tt)e iScliptic atobe fibe Degrees ai tlje most."

* The Figure of the Dragon.

The head. A Li V ? 9 ^^'^ ^«i/^^-

Here, the Dcfferent of the moon means the moon's orbit, and by the head and tail of the
Dragon we are to understand the moon's ascending and descending nodes, intersecting the
Ecliptic in two opposite points annually ; as the Equator does at the Equinoxes.

On turning to the Coelcstial globe we find in 30° North Lat. (which is about that of
Cairo, or Alexandria,) that the constellation Hydra comes to the Equator with Leo. Also,
on comparing Blundevil's diagram with the Chinese mythic symbolism, the place of the
moon's nodes is marked in the diagram by the sign used for Leo amongst the signs of the
Zodiac; (and for a star called Lucida Hydra, Long. 20° 30', and S. Lat. 20° 30', in the
old planisphere of Joannes do Roias. S. D., the title page of which is wanting in my copy,)
but that symbolism is, in the Chinese idolatrous group, supplanted by the two lions seen in
the lithographed copy of the photograph taken from the original group.

It is clear, thcroforo, that the relation of the constellation Ilydra to the place of the
moon's descending node, about the time of the Autumnal Equinox, makes the new moon of
Sothis date the beginning of the third year of the P^gyjitian lustrum. This represents the
origin of the mythic association of Aphophis, as the Dragon of the great deep, with the
recurrence of Eclipses, under certain limitations ; and the influence of the moon upon the
tides at the new and full moon of every lunation.

After a careful consideration of the subject I am inclined to think that the idolatrous
Chinese symbol represents the Hindu Parouvan, or month of 15 days from homing to
horning of the moon, — at the horning of the moon in or near Leo, in the relation thereof
to the symbolic lunation of the Egyptians, between the full moon of Thoth, and the full
moon of SOTHIS.

The law of the moveable Thoth and Sothis as changing their position yearly throughout
the four years of the Egyptian lustrum, was symbolized as a lunar cycle of 30 days so
divided into two lunations of 15 days each that when the cycle of the lunation of 30 days
was compared with that of the solar year, and with the hour circle of day and night, as
divided evenly at the equator, — all these circles had in common a like symbolical division
into semicircles and quarters.

For as the year of 12 months was divided into two solar circuits of six months each from
the winter to the summer solstice and inversely ; so was the lunation of 30 days into two
lunar circuits of 15 days from the full to the new moon — and inversely from the new to
the full moon ; even as the circuit of day and night was divided into 9 hours day and
9 hours night.

Again these half seasons were subdivided into other halves, that the four seasons of the
year might symbolically correspond to two lunations divided into two half lunations for
the four quarters of one ; even as the four quarters of the daily hour circle would repre-
sent day time divided into two and night time into two watches.

Hence each year of the Egyptian lustrum symbolically varied its beginning and the
heathen deity to which it was more especially dedicated, thus :

1st Year. This was dedicated to Thoth ; and the moveable Thoth, or frst month of the
Egyptian year, began in this case at the winter Solstice, or at Capricorn, the sun's first
eastern gate according to the astronomy of Enoch.

Comparing the cycle of a solar year with the hour circle of day and night, and with
that of the 30 days' lunation, — the sun's first gate would symbolize midnight on the hour
circle, and the place of full moon on the lunar circle, as one with that of winter time on
the solar circle.

Hence the first year of each returning lustrum is said to have begun with the full moon
of Thoth nearest to the winter Solstice.

2nd Year. This was dedicated to Isis — who has on the monuments a two-homed sym-
bolism exactly corresponding to that of the moveable Thoth — and to the two-homed idola-
trous symbol of the Chinese. But the place of the moveable Thoth, at the opening of this
year was that of the half moon in its relation to one horning of the Hindu Farouvan, or
month of 15 days from horning to homing.

Its symbolic beginning in regard to the hour circle of the daily circuit of the sun and
moon, was early morning, or what the Greeks termed -npun.

3rd Year. This was dedicated to Osiris, or to the Sun, as Serapis ; and its commence-
ment was symbolically that of the now moon. Hence this period of the moon's obscura-
tion, when in conjunction with the sun (as always the case at the new moon) was thus
symbolically assimilated to the obscuration of Sirius by the greater brilliancy of the sun's
beams — for about three or four summer months, or nearly throughout the whole arc of
120'' which limited the reign of Osiris as Serapis between Taurus and Leo.

Comparing the yearly circuit of the sun and the monthly circuit of the moon with the
hour circle of day and night, this, the place of the new moon, was also that of the summer
Solstice, or of the sun's entering his sixth western gate, viz.. Cancer : and the place of the
6un at mid-day on the hour circle.

4th Year. This was dedicated to Horus the last of the immortals ; and the chief of the
Cynic circle, which nimibercd 15 generations. Bj- these I understand a cycle of 15 months,
or the solar year of 12 months from Capricorn to Capricorn, increased by 3 months so that
the '■^ Sot" or end of the cycle (which was later than the end of the year by 3 months)
should not reach the winter Solstice, where the moveable Thoth of the first lustrum began
before the Thoth would have moved on to the vernal Equinox, as its new starting place for
the second year of the lustrum.

Or the 15 months might be reckoned as 12 months from the vernal Equinox to its anni-

versary, increased by 3 months, so that the " Sot" or end of the cycle -svould not reach the
vernal Equinox before the Thoth had moved on to the summer Solstice, as its new startmg
2)lacc at the opening of the third year of each lustrum.

Again, the 15 months might be reckoned as 12 months from the summer Solstice to its
anniversaiy, increased by 3 months, so that the " Sot " or end of the cycle would not reach
the summer Solstice before the Thoth had moved on to the autiunnal Equinox, as its new
starting plaee at the opening of the fourth year of each lustrum.

Lastly, the 15 months might be reckoned as 12 months from the autumnal Equinox to
its anniversary, increased by 3 months, so that the " Sot " or end of the cycle could not
reach the autumnal Equinox before the Thoth had moved forward to the winter Solstice,
as its new starting place at the opening of a new lustrum ; thus continuously starting from
the full moon nearest to the winter Solstice, at the opening of every lustrum.

Such was the law by which the moveable Thoth and Sethis changed their position yearly
throughout the 4 years of each Egyptian lustrum.

It is time, however, that I return to the connection of these observations with the
supposed relation of the Chinese idolati-ous symbolism, to the full moons of Thoth and
Sothis ; or to the Farouvan of the Hinclus in Leo. For that was the lunation in which Sirius
reappeared in North Lat. 30", after his long obscuration. The position of the Ark by the
head of Hydra, amongst the heavenly constellations in that part of the Zodiac gives
evidence of a design thus to commemorate the ti'adition of the flood of Noah's days in
annual association with the flood of Egypt. This was natural in a heathen mythology
introduced amongst the Chinese from the Indus who possibly derived it from Egypt.

It is moreover worthy of observation that when the circle of 360° is divided in 19 equal
parts (to represent our great lunar cycle in its relation to the great Sai'us of the Chaldeans
by which they calculated the return of eclipses; and which numbered 223 lunations of
30 days, or 18 years 7 months, of their solar time) ten years, or the ordinary Sarus of years,
beginning at the tropic of Capricorn terminated as the sun entered Scorpio ; or in the tail
of Hydra.

Sec the circle of the moon's orbit on the diagram of Su-Meru.

This, therefore, seems to have been that characteristic feature of Baalism which caused
the power of the Egypto-Canaanite to be symbolized in the Book of Revelation, as the
seven-headed, ten-homed Dragon, whose power was first effectually shaken on the Exodus
of Israel out of Egypt, under Moses ; and whose utter extinction from the promised land
was to be realized by the establishment of God's netv or second Covenant with Israel therein;
as God's eternal Covenant of the Christian Dispensation. The preaching of this Gospel by
man is, as it were, the never ceasing sound of the seventh Apocalyptic trumpet, proclaiming
to the world, continuously ever since the Apostolic age, that the kingdom of Christ's
resurrection glory has always had a manifestation of power on earth, whether men will
hear to their comfort, or forbear to their hurt. The confirmation of the word thus spoken
of man is reserved of God to Himself ; as the comforter of those prepared in heart by gifts
of the Holy Ghost thus to own Chi-ist in the day of his power ; and in judgment on the
spirit of the world's rebellion, until the spirits of all flesh shall thus be brought nigh unto
God in Christ. The opposing spirit of the world ever remains to be destroyed, bj^ either
the perpetual desolations of a house divided against itself; or, "by the brightness of
Christ's ever thus coming again" spiritually, and in the power of the Holy Ghost, with gifts
of redeeming grace, unto the salvation of all who will hear his voice in the obedience of
faith.

Compare the etymology of the word Aphophis, from Fcpi, (the monumental form) with
Papa, from the old Homeric verb TcatnTa^eiv ; to express, in terms borrowed from childliood
lisping endearingly the word TraTnj-a?, or father, the homage of respect from juniors to
their seniors in age or rank, throughout the East, fi'om very early times.

Similarly the Chinese seem to commemorate the Egyptian origin of their symbolic
idolotiy in the word "Jos" used to designate their great national idol.

For in the Coptic, "Jot," or "Eiot," means "Father."

Superintendent Me. Gregor, of the Whitby Police, has a Jos — lion-shaped (and one of a
pair) obtained by him on the capture of a pirate. But it had no centi'c figure, like that
brought from the summer 2yalace of the Chinese Emperor.

But, between the two lions, were placed oranges, rice, gold-paper, and candlesticks, when
he captured the vessel.

One of these lions he gave away ; but on the outer thigh of that which remains, there
is a star, or perhaps, a star- fish ; fancifully varying the form of the symbolism. This
makes me suspect that the curved line which passes through the mouth of the lion (like

that associated with the star in the Egyptian hieroglyphic for the half moon, or the moon
at the close of its first and third quarters) symbolizes the same thing as the Egyptian
hieroglyphic for the moon of Thoth in its third quarter.

Superintendent Mc. Gregor has also a very curious amulet of the Jade-stone, on which
is carved a Dragon. This also he brought from, I believe, Hong Kong.

The figure has its tail in its mouth ; and its feet so twisted that, if the head be held
upwards or towards the North, the feet will point to the other three quarters of the circle ;
as if intended to symbolize an endlessly renewable cycle of years.

The reverse side of the amulet confirms this view of its object. For on that there is a
fish with four stars ; to mark its symbolical relation to the Zodaical sign Pisces. This is
important in two points of view. First, because the first Avartar, or incarnation of Vishnu,
is said to have been in the form of a fish. Second, because the predicted last Avartar of
Vishnu, in the end of the world, is to be upon a white war horse ; and the constellation
Tegasus is exactly opposite the Zodaical sign Pisces.

Thus the symbolic prediction marks a transition from the end of one solar cycle to the
beginning of a new one with the vernal Equinox at the opening of the new year.

What the scroll-work, which fills up that side of the amulet on which the fish appears,
may mean I cannot tell. Possibly it may symbolize the germ of returning vegetation ; or
it may have reference to the Hindu myth respecting the churning of the ocean, called
Vishnu's Kurmavatara. See plate copied from Coleman.

The head of the Brngon, as opposed to Fisccs thereon, seems to mark the relation of
Hydra to the autumnal Equinox.

The importance of these two relics has caused me to have copies of them also litho-
graphed, in illustration of these Tracts.

The idolatrous worship of Aphophis by the Egyptians, is, without doubt, the origin also
of the word Pope, or Father, as given to the Bishop of Rome, in the spirit of that vain
superstition with which many of the Jews (Luke iii. 8) looked to Abraham as their father,
without living before God in the spirit of Abraham's faith towards God.

Hence, we learn to appreciate the full force of our Saviour's words, when he said,
(Matt, xxiii. 9) " Call no man your father upon the earth : for one is your Father, which
is in heaven." Our Saviour clearly condemns the superstitious use of the word, as a titular
assumption of dignity, borrowed by the Jews from the heathen. For it seems to have been
a title idolatroushj used by the heathen on the Apotheosis of mortal Kings, being also Priests
of Vulcan, or of their Sun-God; and likewise, when eminently victorioxis as warriors,
though not Priests of Vulcan.

Such must have been the spirit in which Alexander the Great is spoken of (even by
Talmudic writers on the admission of Mr. Zedner) * as being " Carnaim," or the ttco-
horncd: viz., as the introducer of a new order of things; the primary god-king of a new
soli-lunar Dynasty.

The above etymology for the word APOPHIS is confirmed, 1st, by the fact that the
Greek word TcdicKcti;, or father, -was first contracted into wa?, and then the neuter form, or
Trav meaning ^^ all" was used to deify the abstract idea of one first cause, the origin of all
t hi figs.

Cajn-icorn (or the first eastern gate of the Sun's annual path through the signs of the
Zodiac, according to the Astronomy of Enoch,) was made the idolatrous symbol of the great
first cause worshipped by the Egyptians under the name of PAN, as the oldest of their
gods, and two-horned ; as impersonating idolatroitsly the first lunation of Enoch's solar year.
2ndly. It is confirmed by the following remark of Duport, f in his Gnomologia Homerica,
on H. v., 2 : " Quod autem Honuro est TtdnTtai;, id Aristophani est Tlamai;, Callimacho
"ATTira, TJieocrito 'Aitcpv^, Syris 'Af^^a = Abba J Latinis PAPA."

• See below.

+ Duport was Regius Professor of Greek at Cambridge; and my edition was printed at Cambridge
A. D. 1660.
t Compare Mark xiv. 36 : Rom. viii. 15.

On the Uoo-horned glory, associated by the Heathen with an idolatrous

Apotheosis of certain Kings and Prophets.

These followed the characteristics of the idolatry under which the Kings of the Oriental
nations were anciently regarded as descendants of Solar or Lunar Dynasties of Bongs.
Hence the darkening of the Sun and Moon, in the prophetic imagery of the Apocalyptic
visions, means the waning glory of Baalism until its final extinction. This is to charac-
terize the days when the spiritual and truthful worship of God in Christ shall supersede,
in all lands, that idea of a ceremonial righteousness or justification, — in redemption from
the power of sin, which arose out of the false notions identified with the primary law of
sacrifice, by the Jews no less than by their heathen neighbours.

Mr. Zedner (a learned Jew, who has charge of the Hebrew collection of books in the
British Museum,) seems disposed to think that Alexander the Great was the first who
received from Jewish writers the idolatrous distinction of "Carnaim," or the "two-homed."

Whatsoever be the case, as to the amount of present evidence derivable from the
Talmudic writings of the Jews, it is clear, from Exodus, cap. sxxii. 4, that even at the
date of the Exodus, the Israelites largely retained a superstitious veneration for that
feature of the idolalrous worship of the Egyptians on which they based the tico-horned
glory of Ammi's Apotheosis. This was the same as the PAN tiv.ipwq of the Greeks, see
Homer's Hymn to Pan, v. 2 ; and the LUNA bicornis of the Romans, see v. 35 of the
Carmen Soeculare of Horace.

Possibly, this tico-horncd symbolism, when mythically attributed to the great rivers of
antiquity, on their Apotheosis, may have been used to characterise the effects of Lunar
influence on their tides, rather than the meandering form of their current.

At any rate, we have, in the twofold application of this symbolism to Moses, a somewhat
curious illustration of its reception under two distinct forms; seemingly, as so distinguished
by the Jeics and Egyptians respectively, from the date of the Exodus.

Of the two lithographic illustrations which accompany this note — the one copied from a
statue now in the Hospitium of the Museum at York represents Moses as the Amun of the
Egyptians, in assimilation of character to the Rama Chandra, * or great lunar god of the
Hindus. That from the title page of a Hebrew Pentateuch in the British Museum, but
published at Fiirth a. d. 1802, was kindly copied for me by Mr. Rye of the British
Museum. It represents the tico-horned glory as one of solar irradiation, as if to characterise
the great prophet of a Solar Dynasty. Thus, it may have been used by the Jews of later
times for a distinguishing mark between the kingdom of Jewish typical nationality in the
land of the Canaanite, and the contemporaneous kingdoms of the heathen world, as glory-
ing in a distinctive origin.

For whilst the latter boasted of their descent from Adam in the line of Cain, the Jews
declared that the promised Messiah was to be looked for only in the line of Seth.

On the image of Diana (or Cybele) which came down from Jupiter.
(Acts xix. 35.)

This was originally an aerolite ; for which other blocks of stone were symbolically
substituted. Diana was worshipped under the form of a Triad ; viz., as the moon in
heaven ; as the goddess of nature on earth ; and as Hecate, or Proserpine, the daughter of
Ceres, in the lower regions.

The symbols of her worship were the three following mathematical figures, viz. : —

♦ Cliamha meaus moon, and Rama lo/tii. The Etnu-iaiis also deified the moon as Lunws.

1st. The circle with in-
Bcribcd triangle ; or the cir-
cle divided into three parts.

This was the primary mode
of comparing the leadingsub-
divisions of a solar year with
those of a lunation.

Hence the heathen worship
of the Deity as a Triad was
symbolical.

2nd. The square divided
into four parts.

Tliese syiiiljolized the
measurement of an acre of
100 cubits scjuare, divided
into fourths of 25 square
cubits each. Hence the .sym-
bolic numbers —
4 X i = 1.

4 X 1 = 4, &4 X 4=16.
4x2|=10,&10xl0=100.
4x3=12, & 12 X 12=144.
4x7 = 28, &28 X 28 = 784,
or 720 + GO + 4.

1 i

4 4

1. !_

4 4

3rd. The circle of 360°
divided into four parts, or
quadrants of 90° each.

Hence the multiplication
of 1401 (or 4 times 3G.51) by
25, to obtain the great zodai-
cal cycle of 30525 years.

The sjTnbolism for the Tri-peaked MERU, or heaven of the Hindus, seems to have origin-
ated in the first of the above mystic forms. Its shape (as an inverted cone) was that of the
inscribed triangle, with its apex pointing to the place of the winter Solstice, on a great
circle of the globe. Hence this was typically made to commence the lunation of 30 days
when reckoned from /w/^ moon to full moon.

The lunation thus symbolically reckoned was in fact composed of two half lunations,
viz., the waning half of the Thoth, or first moon ; and the xcaxiny half of the SOTHIS,
or thirteenth * month of the year, as the last month also in the lustrum of four years.

The lunation of 30 days, thus divided, was made also to symbolize any other cycle of
solar and lunar time: especially the lustrum of four years, or 1461 days; and the great
Sothiae year of 1461 years.

Each quadrant of the circle, thus divided, was like each year of the lustrum, supposed
to commence under the guardian care of a new deity, even as in the quarters of every
lunation the moon varies her phases, and the place of the full moon is always exactly
opposite to that of the ncic moon.

This (if the circle of 360° is symbolically divided to represent any two large cycles of
solar time, answering to the 945 years = 11340 lunations, or mythic years of Herod.,
II. cap. 142,) will explain the phenomenon of which Herodotus spake when he said, that
in that time the sun had four times changed the place of its rising and setting.

For as the moon changes its place of rising and setting at the new and full of every
lunation ; so (according to the Astronomy of Enoch, which divides the sun's yearly circuit
into six eastern and six western gates of heaven,) does the sun twice annually change the
place of its rising and setting; and therefore twice symbolically in every cycle of solar time,
reckoned like the Sothiae or great year of 1461 solar years, as one solar year divided into
four parts, after the manner of a lunation.

But 945 years divided by two give twice 472 years, or two Cynic circks of 443 years,
answering to the symbolic and pi-ophetic days thereof; with twice 29^ years, for the sym-
bolic and prophetic days in two lunations of 29^ days each.

Note also 11340 lunations number five Sari of 223 limations -h 190 lunations, or 15 years
of 360 days + 300 days.

13 X 27J = 355^ days : or 13 X 28 = 384 days.

This seems to establish the mythic character of the Chronology of the Temple lists, when
assigning 300 years to the reign of HORUS, as chief of the Cynic circle, which numbered
15 generations.

Thus when Mr. Birch (in his Egyptian Hieroglyphics, p. 186,) tells us "According to
Manetho there were 36,525 Hermetic books, but this is now recognized as an astronomical
n-mibcr," we readily perceive that every day in 36525 days, and every year in 36525 years,
was figuratively regarded (like the days and nights of Psalm xix.,) as a distinct book of
revealed truth, daily and yearly manifesting to perpetual generations of man on earth the
glory of God in heaven.

Various readings and doctrinal corrections of certain pas-
sages in the Hymns of the book entitled " Exceeding
Great and Precious Promises."

The vast sale of this book is a proof of its being considered, with-
out testimony of mine on that score, a useful manual of Devotion.
But its lines on " The Cross our Gain, " and in the " Prayer for the
Jews, " seemed to me very defective, if not absolutely erroneous,
in point of doctrine. Yet right notions on these two great doctrines
of Christianity are essential for understanding the teaching of Holy
Scripture respecting the eternal relation of Christianity to Judaism
and Heathenism. The other corrections were chiefly made to sub-
stitute a humble hope for expressions of a seemingly confident assur-
ance.

With these few words of apology, I shall risk the chance of tedi-
ously lenghtening out a tract, wearisome in some respects to myself,
(and doubtless in many to others,) by this attempt, in conclusion, to
shew its practical bearings for a sound Scriptural interpretation of the
all important doctrines respecting the Atonement of Christ for all
flesh, and the Salvation of the Jews, under God's Second Covenant
with Israel.

In the Morning Hymn, p. 35, v. 8, read

Tho' dust and ashes in Thy sight,

Still will I look to Thee ;
If haply thus, of Thine own light

Some ray may beam on me.

In the Prayer for Ministers, p. 38, read the last two lines thus :

Teach them immortal souls to win

For heaven, — redeemed of Christ from sin.

In the Prayer against Impatience and Irritability, pp. 39 — 41,
read the last two verses thus,

Be Thou, O Lord, my "Eighteousness,"

The wedding robe of grace supply,
Then shall the burden of my soul's distress

Cease with its sins, that I in peace may die.

Thy Peace alone can safety give,

When dcatli's appalling hour draws nigh ;
If it bo joy in Christ " to live,"

How great our " gain" in Chi'ist* " to die."

THE CROSS OUR GAIN.

A substitution for the Hymn given in p. 41, as needing some such
correction of its doctrine respecting Christ's atoning Sacrifice.

Sad emblem of that fatal hour

"When darkness reigned o'er earth, with power

Triumphant, — to the passing sacrifice

Of Christ, — God's Holy One, — Redemption's price.

Type also of man's sufferings, for good.

Ordained in righteousness of God ;

That sinners taught the curse of sin may know

\Vliy Chi'ist, — God's Holj^ One, — endured such woe.

Yet, for himself he died not; — but that we

Might live, from tyranny of Death set free

By grace of spiritual Ufe on earth ;

Christ's Second Advent, — for man's Second Birth.

Thou Holy Spirit sent of God to teach

The Law of man's Salvation, guide my speech

When musing on the mysterj' of that love

Which gave our earth a Saviour from above,

Through goodness suffering for the sins of man.

As of God's pleasure ; — though obscure the plan.

For surely God ne'er willed the just should die

That " Death " might " reign " f o'er Immortality ;

But that when mercy failed to check sin's power.

Dominion givenl should prove how short its hour.

* Eev. xiv. 13 : 2 Cor. v. 1 — 7 : with Eom. ^-ii. 18 — 25 : Philip, i. 20, 21.

t Eom. v. 14.

X John xii. 31, 32: xLx. 11: Eev. xi. 7 — li : with Dan. xii. 11, 12, as the
limitation (for the elect's sake, Matt. xxiv. 22,) of the final judgment predicted over
the temporal kingdom of Jewish nationality at Jerusalem, (1 Peter iv. 17 — 19,)
in the Apostolic age.

This, in the prophetic visions of the Apocalypse, is symbolized as the outpouring
of the seven vials (consummating the 7>iore measured judgment of the seven trumpets,
by an overwhelming ^ood, as predicted Dan. ix. 26,) after the sounding of the seventh
Trumpet.

But the seventh Trumpet, warning of God's typical instruction to Israel under the
Levitical law, teas, and ever is, that ichich eternally identifies the predicted judgment
of God's spiritual harvest, over the temporal kingdom of the Jewish nation at Jerusalem,

Hence tlie self-sacrifice of Christ became
Well pleasing unto God, — to sinners sliame;

tvith the time foreordained of God for disannulling his first covenant ofworhs, (as that
of Israel's condemnation,) to establish a new and everlasting covenant with all
flesh, (as one of mercy and truth met together under conditions whereby all might
have life,) through Messiah and his people, or Messiah and an election of Israel.
John xii. 31, 32, with Matt. xiii. 36 — 44.

God fulfilled his promise respecting the establishment of a new and everlasting
covenant with Israel, by the preaching of the Gospel in the power of Christ's
resurrection-glory, under confirmation of the Holy Gliost to as many as tvould be
guided thereby in the Apostolic age. He has, moreover, ordained that the same
means of grace should be continuously open to all generations, for an eternal
consolation of mercy to both Jew and Gentile.

This preaching of the Gospel commenced with the sounding of the seventh
Trumpet, and was heralded thereby, (Rev. xiv. 6,) throughout the whole Eoman
Empire ; or, " to every nation, and kindred, and tongue, and people," between the
date of the Crucifixion, and that of the final judgment predicted over the Jerusalem
of the Apostolic age. Matt. xxiv. 14, with Eom. x. 18.

By the "spiiits of* all flesh," as called in Christ unto a like hope in the salva-
tion of God, as secured by the merits of his atoning sacrifice, Jewish prophecy seems
clearly to mean that, by gifts of the Holy Ghost outpoured upon Jew and Gentile,
all might equally, and by the same law of mercy for Christ's sake, be participators
in the blessings of this new and spiritual hope towai'ds God.

The language of St. Paul in Heb. viii. 7 — 13, compared with that of Jeremiah
xxxi. 31 — 40, and elsewhere ; also in Heb. xii. 24 — 29, compared with Haggai ii.
5 — 10, gives lis, in the most unequivocil form, inspired authority for saying the
events of the Apostolic age were the fulfilment of Jewish prophecy, respecting the
times and circumstances under which God had promised to establish a new and
everlasting covenant with all flesh, through an election of Israel.

This covenant is emphatically called a covenant of mercy, and the law thereof
provides that Christ's sufferings shall not have been in vain for any, (through the
retained bias of their religious superstitions, or prejudiced traditions of history, Matt,
xii. 32,) if only they shall have learned therefrom, in the righteousness of Abraham's
faith, spiritually and truthfully to see that the salvation of God (though appointed
over all in Christ, 1 Cor. xv. 22,) is never realized to any but by a way of holiness,
through gifts of the Holy Ghost. John iv. 23 : viii. 39.

To the words " Messiah's reigyi," in the last of the three verses added to the
Prayer for the Jews, I would here further add the following words of explanation.

The gifts of the Holy Ghost represent the spirit of the power of Christ's second
advent; as that of his ever spiritually coming again with power and great glory
unto the salvation of all flesh, viz., Jews and Gentiles equally, or at least all of
them who will yield themselves to be influenced thereby for good, in the eternal day
of this his spiiritual return with gfts of ths Holy Ghost in confirmation of his ever-
lasting Gospel. Mark ix. 1 : Acts i. 8 : Heb. ix. 28.

Thus Christ's earthly reign of power is ordained of God, to exhibit before man
an everlasting contrast with the short-lived day of his humiliation for the purpose
of his earthly mission, as that in which he was rejected of the Jews, for the Messiah
of their temporal kingdom, emphatically. For they then erred under a delusion of
this world respecting the predicted signs of Messiah's kingdom.

But the sin of that error is said to be blotted out, under God's new Covenant with

* Numbers xiv. 21 : xvi. 22 : Isaiali xl. 5 : Ixvi. 23 : Lake iii. 6 : Heb. xii. 9 : also Joel ii.
28 — 32, as applied to the evaits of the Apostolic a^e in Acts ii. 16—22.

That, taught thc^reby to turn from sin to God,

The saved of Christ should bless the chastening rod

Israel ; at least to all who draw nigh unto God as spiritual and truthful worshippers,
by a way of holiness. Jerem. xxxi. 34, with Isaiah xxxv. 8 : Ivii. 15 : and John
xiv. 6,

They who thus worship God, as by gifts of the Holy Ghost received from Him, do,
in effect, worship him in the spirit of Christ, as that of thoir adoption to become
sons of God — according to our Saviour's promise, (John vi. 44,) "No man can come
to me, except the Father which hath sent me draw him ; and I will raise him up at
the last day " — viz., in that hour of the eternal day of the world's judgment which
shall terminate his earthly relation thereto. For the day of his death constitutes
man's individual relation to the consummation of the judgment ever impending over
the world, until the final catastrophe ordained of God thereon.

Blinded in part by the influence of thoir historical traditions, it is possible for the
God-fearing portion of the modern Jews to be unconsciously worshippers of God, in
the spirit of Christ, when living righteously in the fear of God, and in the same
peacefulness of charitable affections (the ^^ charity which never failcth," 1 Cor. xiii,
8,) towards their neighbours, whether Christians, Mahometans, or Heathen, as
towards their own brethren in the flesh, by descent from Abraham.

Nevertheless, it is certain that Jews of this class do represent the Israel of the
Gospel dispensation ; and with better hope in the salvation of God than they who
calling themselves Christians are not careful to walk in the spirit of Christ, to make
their calling and election sure.

This is clearly the doctrine taught by our Lord in the parable vihiiih. foreshadows
^^ the judgment of the great day" — under the type of God's final judgment then
impending over the temporal kingdom of Jewish nationality in the Apostolic age.
Matt. XXV. 34 to 40 : vii. 21 — 23 : xii. 31, 32.

This amnesty of the gospel dispensation, or pardon of Jewish imbelief, as the cha-
racteristic feature of God's new covenant with Israel, — when receiving his law in
their inward parts — as written in their hearts by God, through gifts of the Holy
Ghost, (and therefore with an effect more powerful than any teaching of man on the
subject — Jerem. xxxi. 33, 34, with John iv. 41, 42,) dates its beginning over the
God-fearing remnant of those who survived God's final judgment on the Jerusalem
of the Apostolic age ; in its common relation to the prediction of Zech. xiii. 7, to
end of xiv., and to the 1260, 1290, and 1335 days of Dan. xii. 7, 11, 12, which
marked the limitation of the judgment for the elects' sake. Matt. xxiv. 22.

These days are to be numbered from the Passover of a. d. 70. For then Titus
commenced the siege of Jerusalem, at the Passover; by which event the daily sacrifice
was made to cease, in a form leaving thenceforth to the Jew, as to the Gentile, no
access to God by any law of sacrifice, otherwise than that of sclf-sacrifce — as the
law of Christ — thus making the sacrifice of the death of Christ available with God
for the salvation of God-fearing Jews, and others of the human family, no less
than of those who call themselves by the name of Christians.

Nor are we left without inspired instruction respecting the variable number of
days in this prophetic and typical Chronology.

For Haggai ii. 18. 19, with Dan. ix. 2, and Zech. ii. 7, clearly gives a mystical
significance to the 70 days of years, (or 70 years typically symbolized as 70 days, in
extension of the harvest time of Jewish prophecy, which had been primarily reckoned
at 4 months 10 days, from the Pentecost, or 5th of the 3rd month, to the 15th of the
7th, and hence proverbially as 4 months (John iv. 35), or with the prophetic year
of 360 days for its anniversary, 70 tj-pical weeks being 490 typical days,) before

Of their own earthly sufferings, and plead
The love of Him they pierced by sinful deed.

Jerusalem should be rebuilt " to the Lord," in the day of Israel's return from
Babylon by the edict of Cyrus, as predicted Is. xliv. 28, and verified xvith celebration
of the Feasts of Tabernacles on the I5th of the 7th month. (Ezra iii. 4, with Zeeh.
xiv. 16 — 21.)

But 70 days from 10th of 4th month (Jcrem. Hi. 4 : Zech. viii. 19,) end 20th of
7th month; and 70 days from 15th of 7th month extend to 25th of 9th month.
Hence, the prediction of Haggai ii. 18, 19, necessitates our regarding the issue of
the Maccabean struggle, or "the cleansing of the sanctuary," on the 25th of 9th
month, B. c. 165, after its desecration by the hcllenizing apostacy of tlie Jewish nation
(Zech. ix. 13), as a rebuilding of Jerusalem " to the Lord," for the purpose of
establishing a spiritual ivorship of God, in association with the typical law of the
Levitical sacrifices therein, until that law of a ceremonial atonement should be
disannulled of God, by the atonement of Messiah's self-sacrifice, which should
thenceforth become the only medium of man's reconciliation to God. Hence, the
spiritual and truthful worship of his ordinance, under a new and eternal covenant
of mercy, by Messiah and his people. John iv. 20 — 26 : xii. 27 — 35.

Now 3| years, or 1260 days, from the Passover of a. d. 70, would terminate at the
time appointed for the Feast of Tabernacles, in a. d. 73. But its observance, like
that of the daily sacrifice, had then ceased, when God's first covenant of works
which had been associated by Moses with the typical law of saci-ifice, was disan-
nulled, and the City and Temple of the typical dispensation visited with the utter
destruction predicted in Zech. xiv. 11. After that there was to be "«o more curse,"
(Rev. xxii. 3) to as many as should submit themselves to be drawn of God, by gifts
of the Holy Ghost, so far aside from their worldly delusions respecting Messiah's
kingdom, as to see that there then remained for them no worldly hope in the salvation
of God, but in his mercy ; through a spiritual and truthful appreciation of his power
and goodness, as Governor in all the earth. Psalm viii.

The above 1260 days of typical prophecy, increased by 70 days, would number
1330, from the 15th of 1st month, or 1335, reckoning from the 10th of 1st month
(or from the preparation for the Passover,) to the 25th of 9th month. This circum-
stance, in the day of the then Jerusalem's final visitation in the Apostolic age —
might induce the God-fearing Jews of that generation (though still too blinded by
their worldly traditions to accept Christianity) to see that the rebuilding of Jerusa-
lem " to the Lord" as predicted in Jercm. xxxi. 38, was not that of Israel's return
under Ezra in the seventh month ; nor fully effected by the rebuilding of the walls
in the days of Nehemiah, though commemorated by the observance of the Feast of
Tabernacles, and the renewal of a solemn covenant with God in the seventh month.
(Nehem. viii. : ix.)

They would thereby learn to reflect on the typical relation of the Jewish harvest
to the promised ingathering of God's spiritual Israel into a new Jerusalem, and by
redemption from the power of Babylon in all lands until brought to the conclusion
that the prediction must refer to some other event than that which associated the
Feast of Tabernacles, with the rebuilding of Jerusalem by Nehemiah.

The object of the Maccabean struggle, as contending for a spiritual worship of
Jehovah in connection with the ritual sacrifices of Mosaic ordinance, and in opposi-
tion to the idolatrous tendencies of the hcllenizing apostacy, would teach them so
to connect the memorial of this event with their reading of Haggai ii. 18, 19, and
Zech. ix. 13, as to understand aright the true force of the 1335 days, limited in
Dan. xii. 12, over God' s final judgment on the temporal kingdom of Jewish nationality.

Teach me, liord, thus through shuino for sin to see
IIow Christ's self-sacrifice could pleasing be to Thee!

after the preparation for the Passover, at which tlic daily sacrifice ceased, according
to the testimony of Josophus, a. d. 70.

A due consideration of the above facts should cause both Jews and Christians of
the present day to see what is meant by the calling of Messiah's people (Jews,
Christians, and all whose fear of God workcth by love unto holiness,) " out of
Babylon,^' (Rev. xvii. 4, compared with Zech. ii. 7 : v. 5 — 11,) and how, though
Cyrus did perform all God's pleasure, when causing Jerusalem to be rebuilt at the
end of 70 years from the beginning of the Babylonian captivity, — still the Jewish
nation was prophetically considered as sinritualhj continuing under bondage to
Babylon in the Apostolic age. It is also thus with ourselves, even at this very time,
if we are living only as Christians in name, but not so in the spirit of a regenerated
human wUl, through the gift and grace of God, as a manifestation of the Holy
Ghost with power.

Thus the Christian dispensation represents a perpetual calling of all flesh in
Christ — (not merely, if at all of necessity unto salvation, by natne, but in spirit — for
" if a man have not the spirit of Christ, he is none of his," Rom. viii. 9,) to be
realized of God in like mercy to all who will forsake those traditions of an opposing
worldly policy, and their reliance on that power of an unregenerate self-will, which
obstruct the reign of Christ in their hearts for good, by gifts of the Holy Ghost.

For many Jews of our own day give evidence in their lives of being thus, by the
grace of God, permitted to feel the power of Christ's love in comfort to their souls,
though continuing partially blinded by their conflicting historical traditions, too
much to see how all these blessings have accrued to themselves, and to all the
civilized families of man, more or less, even as to the Christians, through the self-
sacrifice of Christ's death, as predicted. (John xii. 31, 32.)

It may even be a cause of some anxious consideration for ourselves, whether the
zeal of our missionary labours, especially those for the conversion of the Jews, has
not been misdirected, under a like delusion of the world with that which obstructed
the usefulness of the Jewish mission for the world's regeneration, imder the Mosaic
or typical dispensation.

For, if so, we ourselves may be largely answerable for the continued blindness of
the spiritually minded Jews, and of the morally disciplined amongst the heathen,
by relying too much on the historical and miracitlous testimony for Christianity, and
omitting to give that predominance to the testimony of prophecy, which it claims on
inspired authority, as being "« more sure ivord" of God. (2 Peter i. 19 : Luke
xvi. 31 : and Deut. xviii. 15 — 22, with 1 John iv. 1.)

By prophecy is here meant that teaching of Scripture which (more surely than
miracles, or any historic testimony of man,) appeals to the heart and understanding
of all God-fearing people, by the righteousness of its spirit ; and by its confrjnation of
God with potver in the events ivhich realized the prediction.

For there is no Creed which has not some historic testimony of man — under
confirmation of miracles, or at least, alleged miaacles ; and we must admit that the
God of Abraham is God over all the earth, and therefore the God of IMahometans
and of the heathen, though ignorantly worshipped by them. Thus the spirit of the
instruction said to be confirmed of God by any miracle, is made our Scriptural test
for determining whether the miracle was wrought in the power of God, or was a
cunningly devised fabrication of man for some worldly object, in perversion of
scientific intelligence, the gift of God for a nobler pm'pose.

Hence, when the heathen see, or fancy they see, those who profess to be influ-

Thus shall Thy wondrous love my praise employ,
Till vanquished sin shall change my grief to joy.

enced by a purer faith acting towards ttem under influence of a like corrupt nature
with themselves, the distinctive character of the Christian religion (on the estimate
of its historical and miraculous testimony,) is, in eifect, continuously, and sometimes,
with the offensive rebuff of an infidel antagonism, ignored.

From similar causes it not unfi'equently meets with a like reception even in the
nominally Christian land we live in.

The disadvantages accruing to our Church, and even to Christianity itself, from
these causes, seems to have stimulated the Authors of " Essays and Reviews " to a
combined effort for concentrating the attention of the Rulers of our Church to a
difficulty which threatens to become one of serious magnitude, if haughtily ignored,
instead of being reasonably obviated.

The writers of " Essays and Reviews" have not created the evil we deplore ; but
they candidly admit its existence, and probe its power, in the hopes of obtaining for
it some timely coiTcction for the good of our Church and nation.

Men of learning and character, by which, under the providence of God, they have
attained to high and honorable distinctions of worldly eminence, would not risk the
security of their highest worldly aspirations, in confirmation of a desire to know
whether Christianity does necessarily exclude from the hope of salvation all but a
very limited few, amongst the families of man, who call themselves by the name of
Christians ; unless convinced that their duties as Ministers of the Word of God
could not otherwise be fulfilled.

But the investigation of this question necessarily involves others, bearing upon
the possibility that the prophetic Scriptures of our Bible may require to be read in
a spirit sometimes differing from, or largely qualifying the character of the ordinary
interpretation traditionally given thereto.

That some of those writers have set themselves to this task in a more humble-
minded spirit than others is clear, and the advantages thereof are great. For the
semblance of flippancy, on momentous questions of this kind, even when amounting
only to an ill-considered style of writing, does cause the motives of the writer to
be impeached ; and wiU sometimes excite so strong a prejudice in devout minds as
to cause them to turn wholly from the book.

But the object of that book is no concern of mine — with reference to the subject
now before me, otherwise than to express my belief that there exists a necessity for
fairly grappling with the questions discussed therein : if we would shew that,
though the teaching of our Church in its fonnularies of Prayer and in the 39
Articles is proveable from Scripture — still much valuable addition of devout
intelligence might be gained to the support of the Church, instead of being driven
into scepticism, on the subject of the Revelation itself, by an attempt on the part of
some Churchmen to make the authority of Scripture secondary to that of our tra-
ditional interpretations. We are not to suppose that the interpretation of devout
minds in one age, never could require any further qualification, or correction, from
a similar spirit being brought to bear upon the subject in another age — possessing
some 2»'ovidential advantages for the task, both from the progressive character of all
scientific information, and from the light thrown upon the true historic reference of
Jewish prophecy, imder confirmation of God in the events of history ; gradually
unfolding the character of his covenanted mercy purposed over all flesh through an
election of the seed of Abraham, typically by Moses, and spiritually in Christ.

If souls are to be reclaimed from the power of worldly influoncos, and a deceitful
heart perpetuating traditional errors, to the ennobling principle of a regenerate

Then with the choirs of heaven my soul shall raise
Pure hallelujahs to Thy endless praise.

human will, by the agency of Christianity, it is not improbable that Providence has
so foreordained the constitution of things, (as seemingly anticipated in the prediction
of Moses, Dcut. xviii. 15 — 22,) that the rulers in all national branches of the
Church of Christ should from time to time find themselves placed under a solemn
constraint to encourage, rather than check, a devout reconsideration of the wording
of their doctrinal tests ; lest that form which was admirably fitted for harmonizing
their teaching with that of Scripture, as interpreted in one age, should have unex-
pectedly lost much of its original power for that object, owing to the circumstance
that the interpretation of Scripture is ever open to certain modifications, from the
progress of human knowledge ; that the essential harmony between God's Word and
his Works may be clearly read of man.

For though all the inspired teaching of Scripture represents one, and that an
unalterable purpose of God, relating to man's eternal life in Christ, through gifts of
the Holy Ghost, outpoured upon all flesh, nevertheless, they who receive the same
Bible as of Divine authority, have difi'ered so widely in its interpretation, that we
are constrained to admit an apparent design of Providence in this. For He who is
the mysterious Ruler of human events (ofttimes in a form adverse to apparently
wise human counsels, — frustrated thereby,) has thus guarded the inspired authority
of his word from any lasting corruption through the falHbility of human interpre-
tations. For any possibly unnoticed errors, and merely partial apprehension of the
truth, in one age, are made manifest by tlie events of another, in their bearings on
the progress of knowledge, under the Providence of God.

It is as dangerous a sign for the peace and security of a Church, to insist stub-
bornly on the infallibility of its doctrinal tests ; as it is for individuals to resist the
pleadings of God with their conscience for good, when in any error of life.

The hay, wood, and stubble of man's superstructure on the revelation of God's
will have an appointed end, and the events whereby that end is to be realized are
known only to himself.

Suppose (but only for argument's sake) the scientific knowledge and historical
researches of modern times should have convinced devout and intelligent Christians,
that the Mosaic CosTuogony does not represent the origin of things with scientific
accuracy ; they will not dare dispute the inspired authority of Moses as a Di\'ine
Lawgiver, but they may reasonably enough doubt whether his inspired teaching
had more than an incidental connection with his detailed account of the works of
creation.

For when setting before the nation a revelation of God's purposed mercy to all
flesh, through the seed of Abraham, he may have described the God of Abraham as
the Maker of heaven and earth, and of all things that are therein, according to the
historical traditions and scientific knowledge of his day, relating to the introduction
of evil into a creation previously good in God's sight.

Again, let us suppose it could be proved (though, as stated in the earHer part of
this Tract, I am not one to think it can,) that the Antediluvian and Postdiluvian
genealogies of the Patriarchs, being to some extent a Jewish modificarion of the
historical traditions which prevailed throughout the East, in relation to the same
times, — its extraordinary chronology might therefore be presumed to have the same
semi-mythic character as that associated with the historic traditions of the heathen
world. Even this supposition might be tolerated without any idea of impugning
thereby the inspired teaching of Moses, as a Divine Lawgiver. For those genealogies
evidently have no more intimate association with the professed object of his Divine

In the Prayer for Submission, p. 54, read

Father, I know that all my life
Is portioned out for me,

mission, (which was to inaugurate the beginning of the world's promised redemption
from the power of death and hell, then reigning therein, Eom. v. 14,) than that of
tracing in succession from Adam the families of the faithful, as that of the generation
through which the promised mercy should be eventually realized. Any supposed
admixture of myth with the traditions respecting the length of their lives (though
we have no reason to discredit the long lives of the Patriarchs,) would not affect the
inspired authority of Moses. For the scope of his teaching, as a revelation of the
Divine wiU, would be clearly limited to a prophetic association of the promise made
to Adam, with the events under which Moses had been called of God, to consolidate
that Theocratic kingdom to the twelve tribes of Israel, which was for ever to com-
memorate the beginning of the world's redemption from the desolating superstitions
of idolatry, to seek and serve the God of Abraham in the spirit of the faith of
Abraham.

On either of these suppositions we are not entitled to raise the dangerous issue,
whether the whole Mosaic narrative is to be accounted equally inspired , without
other resource than the impious alternative of regarding the whole as a mere human
composition.

Yet this is the present tendency of the controversy, and its sceptical aspect would
continue unrelieved, if our Church were to charge its Ministers with heresy, for
attempting to discriminate (upon safe grounds of Scriptural data) between the parts
of the Bible which represent the essence of its inspired teaching as the Revelation of
God to man for a specific object, and those which have merely a secondary or
incidental bearing on the object of that inspii-ed instruction to Israel.

How, otherwise, can Ministers of the Gospel fulfil their duty as expounders of
God's Word, relating to the eternal laws of life and death appointed unto all flesh ;
Jirst^ under the form of a typical instruction by Moses, and lastly, with spiritual and
eternal effect in Christ's everlasting gospel ?

The chief and fundamental ground of union between all devout minds, howsoever
differing in the external form of their Creed, and the Scriptural remedy for the
antagonism of that sceptic philosophy which has been unveiled in " Essays and
Reviews," consists in right notions respecting the Scripture doctrines of Christ's
atonement, and the power of his second advent. For the doctrine of the second
advent has, unquestionably, a wider and more practical influence over the affairs of
man's human life, than would appear from the exposition thereof in the fourth of
our 39 Articles, though that is Scripturally truthful to the extent of its teaching.

But any enlarged scope given to the doctrine of the second advent, so as to
identify the quickening spirit of 1 Cor. xv. 22, with the mission of the Holy Ghost,
as " the Lord and Giver of life," or the Spirit of the world's regeneration, (John iii. 3)
would necessarily involve a corresponding qualification of the meaning to be attach-
ed to " the name of Jesus Christ," in Acts xviii. For the name of Christ must
be interpreted as an equivalent for the spiirit of Christ, to have saving effect.
(Bom. viii. 9.)

Hence, when aiming at the conversion of the Jews to the name of Christians, it
would be well for us not to begin with the historical testimony and miraculous
evidence, by virtue of which we seem to claim for the name of Christian a privilege
beyond that attaching to the name of Jew, irrespective of all other considerations
relating to the spirit of the lives of the individuals. We sliould begin rather with

And the changes that will surely come

Flesh might nell fear to see :
But I j)ray Thoc for a holy mind

Intent on pleasing Thee :
I pray Thee, &c.

Again, in the Hymn, " Jesus our All," p. 57, read

Satan accuses me in vain,
If owned of Ood a child.

Also, in " Jesus, the weary wanderer's rest," p. 61, for third verse,
read

Be Thou, the Rock of Ages nigh ;

And with new life my heart inspire ;
When fainting for some fresh supply

Of grace, — to serve Thee with desire.

The three additional stanzas by which I have sought to correct the
defective, if not absolutely erroneous, doctrine in the Prayer for the
Jews, p. 64, have been previously given in a note at the beginning of
the concluding remarks of this Tract, p. 163.

preaching unto them the gracious mercy of God purposed over all flesh through gifta
of the Holy Ghost, first outpoured over an election of grace in Israel as the instru-
ments of proclaiming God's mercy to the world. This done, we should call their
attention to Jeremiah xxxi. 31 — 10, as a centre around which to cluster the evidence
of the other Messianic prophecies, relating to the times and circumstances imder
which God had foreordained the repeal of his frst or temporal covenant, to establish
his second and eternal covenant with Israel.

We must next candidly admit that we have the awful power of resisting the gift
of the Holy Ghost, in self-will, to our own harm, through want of earnestness in
seeking the grace of God to be influenced thereby for good.

The gift of the Holy Ghost (John i. 33 : Acts i. 5 : xix. 2 : Matt, xxviii. 19,)
as the quickening spirit of Christ's second advent for the salvation of the world,
in the redemption of sinners from the evil influence of sin and Satan on their hearts,
is that prophetic testimony of Scripture for Jesus, (Rev. xix. 10) which must be
placed above the historic testimony and the evidence of miracles. See 2 Peter i.
19 — 21, with Luke xvi. 31 : xvii. 20, 21 : John iii. 3.

We learn, moreover, from 1 Cor. xiv., compared with John xvi. 13, ih^i prediction
is only one of the meanings involved in the word prophcoj, which means, in its more
enlarged acceptation, inspired teaching. But the preaching [which has inspired
authority proclaims the issues foreordained over obedience and disobedience with
unerring certainty. Hence, the predictive character of Jewish prophecy, and the
importance of the warning in Deut. xviii. 15 — 22, with 1 John iv. 1.

There is a limit ordained of God over the power of evQ in the world, by the
omnipotence of holiness, as the law of man's eternal life ; first revealed to the Jew,
and then to the Gentile, foi; their common redemption in Christ from the power of
evil, through the gift of the Holy Ghost.

Supplementary Remarks on the Scriptural Doctrine of
Christ's Atonement.

Christ (as the Wisdom of Proverbs i. v. 20 — 33, and the holiness
of God under that incarnate manifestation which was to characterize
Messiah's advent; as God's Holy One, Isaiah Ivii. 15, with Coloss.
ii. 9 ; the Lord and giver of life to Jew and Gentile under a new and
everlasting covenant of mercy, Jerem. xxxi. 31 — 40,) was spiritually
one ivith God, when creating this world for the habitation of man,
framed in his own image for communion of life with him by a way of
holiness, called " the obedience of faith."

This law of man's eternal life foreordained in mercy a provision for
his regeneration, unto a renewable communion with God through the
law of self-sacrifice, should he (as all have done, more or less,) become
alienated, in heart, from God by sin.

Hence the saved in Christ do not owe their salvation to any
favouritism of God towards the name of Christian, overruling his
eternal decree of salvation only by a way of holiness. Heb. xii. 14 :
Isaiah xxxv. 8 : John xiv. 6 : Rom. viii. 9, with 1 Peter i. 11.

For the holiness without which no man shall see God is not an
inherent endowment of the natural man, hut a gift of grace, attainable
by all through prayer and self-discipline, looking to Christ as the
author and finisher of their faith, whether Jews or Gentiles.

But this looking unto Christ for salvation is not to be confounded
with a mere historical belief in the traditions of the Christian Church ;
but by looking unto Christ for the ever present evidences of his spiritual
reign on earth with gifts of the Holy Ghost. These are the signs
appointed of God for his recognition by man, in the spirit of the
power of his second advent, to be the comforter unto salvation of
those prepared in heart to welcome him at his thus coming again in
power and great glory, (Heb. ix. 27, 28,) and as judge of all who
resist this guidance of the Holy Ghost, (Acts vii. 51,) under a rebel-
lious determination of their own human will. Prov. iii. 5, with
Psalm xix. 13.

The worshippers of the God of Abraham were, even in Messiah's
day, to subscribe themselves by different names, Isaiah xliv. 5, with
Psalm Ixxxvii. Hence, though Christ's disciples in the Apostolic
age took the name of Christians at Antioch, (Acts. xi. 26 ;) yet this
hallowed name of Apostolic authority with Christians, (as the desig-
nation of their own choice to characterize their own religious faith,
Rom. viii. 9 : 1 Peter i. 11,) confers with it no title to Christians for
excluding all who call themselves Jews, from participation of a like
hope in God's new and everlasting covenant with all flesh, through an
election of Israel.

For the name of Jew when retained in holiness of life, (Matt. xii.
32,) stands associated in Scripture with the promised redemption, and
ceases to mark that condemnation of the curse which prevailed against
the Anti-christian faction of the Jewish nation, whose delusion of this
world respecting the signs of Messiah's kingdom, brought the city
and sanctuary of the typical dispensation to its appointed end in the
Apostolic age. Of them we read, on inspired authority, that they
" called themselves Jews, but were not," in the prophetic sense of the
scriptural title, — John viii. 37 — 45, with Rev. ii. 9 : iii. 9. That
faction of the nation was represented prophetically as the locusts of
Rev. ix. 1 — 12, whose revived power after the Babylonian captivity
was the symbolized wickedness of Zech. v. 5 — 11, and more fatal to
the second kingdom of Jewish temporal nationality in Palestine, than
the desolation of the first city and temple ; the destruction of which
(as consummated in the fifth month by Nebuchadnezzar, Jerem. Iii. 6,
12,) forms the sxibject of a typical prophecy, (Zech. viii. 19,) relating
to the fasts of the fourth, fifth, seventh, and tenth months, being
turned into joy when Jerusalem should be built unto the Lord, as no
local city, but as the new Jerusalem of the Apostolic age, by a spiritual
rebuilding in the power of the Holy Ghost, contrasted with the tem-
poral rebuilding of man from the days of Cyrus. Ezra x. : Nehem.
ix., with Jerem. xxxi. 38 — 40: Zech. ii. 7: xiv. 6 — 12.

" The new name " {given only of God to them that are his by the
mystic sealing of his Spirit, Isaiah xliv. 3 : Jerem. xxxi. 33,) is one
which " no man knoweth saving he that receiveth it." Rev. ii. 17.
It is the hidden name (Coloss. iii. 3 : I Peter iii. 4,) of man's accept-
ance with God under the great mystery of godliness revealed in Christ,
for the common salvation of Jew and Gentile, by one law — the way

of holiness — through the imparted grace of Christ's Spirit, called
gifts of the Holy Ghost.

This is the spirit of Christ's second advent, in the power of the
Holy Ghost the Comforter. Hence, in 1 Cor. xv. 45, St. Paul tells
us " the first man Adam was made a living soul ; the last Adam was
made a quickening spirit : " thereby ascribing to Christ the character-
istic of the Holy Ghost in the Apostolic Creed, as " the Lord and
giver of life."

This gift of the Holy Ghost is the Spirit by which all God's pro-
phets of old were moved to become teachers of his people, with truth-
ful and everlasting effect. 2 Peter i. 19 — 21.

Hence " the testimony of Jesus" is called "the spirit of prophecy."
Rev. xix. 10.

The scriptural doctrine of Christ's atonement is, that in him this
quickening spirit of man's eternal life, and regenerated hope towards
God, (as by a liberation from the reign of death, Rom. v. 14: Heb.
ii. 14,) became incarnate " for the suffering of death," that " through
death he might destroy him that had the power of death," i. e., the
devil, man's tempter and accuser.

If we ask, how so 1 The answer, though once a mystery, is not so
now. The design thereof was revealed intelligibly by the events of
the Apostolic age ; viz., in the power of Christ's resurrection, as the
everlasting foundation of our Christian hope in the promise of eternal
life. 1 Cor. xv. 14 : Rom. xvi. 25.

Christ's resurrection in the power of God realized the perfection of
his self-sacrifice, as the eternal glory of that general resurrection of
which his was thus the first-fruits, though he had previously raised up
Lazarus from the dead. Hence the law of self-sacrifice (as that by
which Christians are taught to live towards all men in a righteous
forbearance of human infirmity, that glory to God in the highest may
be coupled with good will towards man,) is called " the law of Christ."
Galat. vi. 2 : 1 Cor. v. 9, 10. Of this Christ had forewarned his
disciples, saying, " If any man will come after me, let him deny him-
self, and take up his cross, and follow me." Matt. xvi. 24.

There is a suffering for sin which is no self-sacrifice. In this
respect " every man shall bear his own burden," Galat. vi. 5 : Psalm
xlix. 7, 8 ; but if a man when suffering wrongfully bear it patiently,
" this is acceptable with God." 1 Peter ii. 20.

If all the foundations of the world have been thrown out of course
through sin, then all flesh must he instrumental in perpetuating its
sorrows, until regenerated in Christ ; though all may not have equally
sinned "after the similitude of Adam's transgression," i. e., presump-
tuously. Rom. V. 14.

Hence, before the creation of man, it seems to have been ordained
of God in wisdom, and established eternally by an inherent necessity
in the law of man's creation, that when ceasing to be influenced for
good by the mercies and measured judgments of God, (for holding
him in communion of life by a way of holiness,) the last resource
provided of God for man's renewal in grace was by making dominion
given to the power of sin, for a time, accelerate its utter destruction.
It was in the darkness of such an hour that power was given to the
Jewish Church against Christ, Luke xxii. 53, by withholding from
his enemies the previous pleadings of God's Spirit with them for good,
and leaving them to pursue the Antichristian determination of their
rebellious self-will to the utmost limit of its power, that they might
thus be taught with unmistakeable effect, that no unrighteous policy
of this world can lastingly exalt itself against the truth and righteous-
ness of God, manifested in the hearts of those who have communion
of life in him. But that hour of the world's triumph was one of a
fiery trial to the people of God, thus called upon to take up their
cross, and follow the example of Christ's self-sacrifice. 1 Peter iv.
12 — 19.

Thus, for the forty years' day of grace appointed over Jerusalem,
between the crucifixion of Christ and the destruction of the city and
sanctuary, the apostacy of the Jewish Church, which caused that desola-
tion, was withheld from coming to its climax earlier by the Spirit of
God for that time being permitted to plead against it for its good,
through the Apostles.

But that ministration for good was withdrawn of God, when the
hour of final judgment on the apostacy was fully come. Compare
2 Thess. ii. 6, with Dan. ix. 24 — 27 : xii. 11, 12.

Thus, though all the saved of Christ's mercy may, and must, in a
measure, follow Christ, by submitting to the same law of self-sacrifice
for the common good, still, none hut a spiritual incarnation of perfect
holiness (as Christ was, Coloss. ii. 9,) could make a perfect self-sacrifice ;
even by voluntarily yielding himself to the power of his enemies for
a time, in order the more effectually to destroy their power.

It was the perfection of Christ's self-sacrifice which realized (as
wrought only in the power of God,) its eternal value as an atonement
for the sins of men, whilst providing them with an example and
motive for seeking the salvation of God, through prayer for faith in
righteousness unto death.

When Christ thus yielded himself voluntarily * to the suffering of
death, he, by divine knowledge, foresaw that Jews and Gentiles would
be largely taught thereby, that the power of God and holiness was
stronger than all the power of this world, on finding, in the day of
his resurrection-glory, that they had been fighting against God, under
a delusion of the world, in the impotence of the measures devised by
the apostate faction of the Jewish nation for the greater security of
their temporal kingdom by his death.

Suffering for sins (when bearing the natural consequences of per-
sonal and presumptuous sin,) is no self-sacrifice. -|- Nor can self-
sacrifice ever be otherwise than imperfectly realized by man on earth.
For even whilst suffering wrongfully at the hands of his fellow man,
he cannot be exempt from need of humiliation for sin before God.
Hence, doubtless, the law of Christ is scripturally designated, as
bearing one another's burdens.

The perfection of self-sacrifice has never been historically exempli-
fied but in Christ. Though the sacrifice was well pleasing to God,
the necessity thereof was not of God's appointment, but of Jewish
wilfulness and ignorance, in setting the letter of its doctrinal traditions;J|
against the spirit of holiness ; which is the life-giving power of God's
word unto salvation ; and gives an ever enlarging effect, for good, to
the comprehensiveness of its teaching.

For the narrowness of Jewish prejudice, which sets the letter against

* John xix. 11 : Matt. xxvi. 53, 54.

t 1 Peter iv. 12—17, with Isaiah liii. 4, 5.

X The traditions of our Christian forefathers, ■which would teach us to account all
modem Jews accursed of God, (rejecting the evidence of God's grace when reigning
in their hearts for mercy, through the only hope of eternal life to any of Adam'a
posterity,) violate "the law of Christ," Gdat. vi. 2. These traditions have always,
when carried out in a persecuting spirit, placed Christians in a false position towards
the Jews, analagous to that assumed by the Jews of the Apostolic age against the
Christians, when claiming for the Jewish name an exclusive title to be the people of
God, they contemptuously rejected the signs of Messiah's advent in Christ, and said
of him, " We are Moses's disciples. "We know that God spake unto Moses : as for
this fellow, we know not from whence he is." John ix. 28, 29.

the spirit of the law and the prophets,* was based upon a misinterpret-
ation of prophecies requiring spiritual discernment for the consolation
of hope pertaining thereto.

With these remarks I hope I shall have clearly shewn, that the
subject of investigation in this book, (viz., the relation of Christianity
to Judaism and Heathenism,) is not one of a mere speculative curi-
osity ; but one of great moment for a truthful appreciation of the
religion we have received, through an election of the Jewish nation,
as revealed of God in Christ.

I have started with no preconceived theory, but with an earnest
conviction that the Revelation is of God, and, if so, the evidence of
its truthfulness must admit of reasonable proof. Otherwise, how
could we credit its professed design? viz., to instruct man as to the
will of God, for his happiness on earth, and to assure him that mor-
tality shall be swallowed up in life eternal to the comforted of divine
grace in natural death.

Hence, I have sought by inductive evidence to read in the Bible,
(apart from the conflicting theories of popular tradition on the
subject,) what is the eternal relation of the Jewish to the Christian
dispensation, as taught by that spirit of Jewish prophecy which is the
testimony of Jesus. But modern philosophy ruthlessly assails the
divine authority, and professes to have on its side an unimpeachable
chain of historic testimony, extending over a far greater length of
time than that of Mosaic record. This also required to be examined
on its own evidence, for estimating it at its true worth.

The result is that the Bunsen school of philosophy is completely
at fault in the historic value it has set on the Mythic Chronology of
Egypt ; whilst the whole historic chronology of oriental antiquity has
a common basis with that of the Egyptians.

This, on its own shewing, is not of a character to give evidence
against the truthfulness of Moses, when reclaiming the earlier tradi-
tions of man's history from the fabulous genealogies of the heathen ;
in so far as was necessary for revealing, under the inspiration of God,
to the seed of Abraham, their relation in the flesh to the first Adam,
and their spiritual mission for the regeneration of the world in
Messiah's day, when Messiah (as the second Adam in the creation of
God,) should become the quickening spirit of life eternal to all flesh.

* Luke xvi. 31.

God ever pleads his own cause against man's unbelief, in the power
of two witnesses — his word and his works.* These must, in the very
nature of his eternal truthfulness, testify of him in a form admitting
somehow of essential harmony in their evidence.

What then, if, as alleged, the language of the Mosaic record in the
beginning of the Book of Genesis, " is inconsistent with the estab-
lished results of science ? "-j- — and what, if all who have hitherto at-
tempted the task have, more or less, failed in their hopes of discovering
" any process of interpretation," by which the wording of the Mosaic
record may be brought into harmony with the teaching of science from
established facts ? May there not, nevertheless, exist an essential
harmony between God's word and his works, which philosophers have
hitherto failed to recognize ; partly from not having yet obtained
sufficient scientific data to establish an infallible philosophy, and
partially from traditional prejudices, giving an interpretation of the
Mosaic record incompatible with the original design thereof, when
reading the opening of the Book of Genesis, as if designed by Moses,
under the inspiration of God, for a teaching of science ?

Why may not the inspired teaching of everlasting importance, given
to Israel by Moses as a guide for faith and duty, have been prefaced
hy a summary of the works of creation, (as taught in the science of his
day,) merely weeding the traditions of heathen philosophy, as he did
those of profane history, from their previous association with a mythic
teaching respecting their Gods and Demigods ?

Is it essential to our belief in the inspiration of Moses, as a Divine
Lawgiver, to deny the possibility of attributing to his scientific and
historic references concerning the past, an origin derived from tradition ?

We admit the inspired authority of Daniel, and yet he tells us he
learned from books the true meaning of Jeremiah's prophecy respect-
ing the seventy years appointed over the Babylonian captivity.

Christ adopted for the basis of a prophetic teaching, respecting the
spiritual harvest of God's predicted judgment over Jerusalem, a common
proverb of the country, in John iv. 35, — " Say not ye. There are yet

* The crucifixion of Christ (as a human personification of these two witnesses,) is
^Q first reference of Rev. xi. 3 — 12 ; the second was that election from Loth the
Houses of Israel which was entrusted by Christ with his mission — as his Apostles
driven out from Jerusalem between a. d. 66 and a. d. 70.

t See the Eeview of Challis and others, on "the plan of creation," in the
Guardian oi 3 a.n. 15th, 1862.

four months,* and then cometh harvest? Behold, I say unto you, Lift
up your eyes, and look on the fields ; for they are white already to
harvest."

Possibly, an inspired instruction may be based upon traditions of
current belief, whether in science, history, or even superstitious obser-
vances, (as in Matt. xv. 2 — 10,) which would by no means intend to
make itself answerable for the tradition as of like authority.

With reference to the Astronomy of the ancients, we have a clear case
of this in the opening of Ezekiel's prophecy, (cap. i. v. 10) symbol-
izing the glory of God's throne in heaven ; as that of the stellar world
divided into four parts, answering to the four seasons of the solar year.

For the lion on the right side, and the ox on the left, plainly refer
to the Zodaical signs Taurus and Leo, on opposite sides of the
Meridian, extending from the summer to the winter Solstice ; and it
is equally probable, that the face of the man and the face of the eagle
had reference to the constellations Hercules and Aquila, in the
Southern Hemisphere.

Yet Ezekiel's prophecy makes no pretensions to instruct Israel
even in the Astronomy of the day ; much less to giving an instruction
in Astronomy on Divinely inspired authority.

His object is to appease the feverish restlessness of Israel's rebelli-
ous spirit, ever more ready to regard God's prophets as deceivers of
the nation, and partizans of their enemies, than to believe it possible
that the God of Abraham could so be the God also of an idolatrous
people like the Babylonians, as to have willed the subjection of his
chosen people to their power. By a metaphor, therefore, (derived
probably from some Astronomical symbolism, familiar to their sight
as decorating the four corners of an idol car bearing the image of the
Babylonian sun-god,) he would seemingly remind the Jews, as St.
Paul did the Athenians, (Acts xvii. 23) that the God thus ignorantly
worshipped by the Babylonians, was the same God whom they were
taught spiritually to worship as the God of Abraham, whose throne
was heaven, and earth his footstool. (Isaiah Ixvi. 1.)

That he had really given to idolatrous Babylon its then great power,
and willed a peaceable subjection of Israel to the same "for their
good," (Jerem. xxiv. 5) with the promise of a return in safety and

* Compare the 4 x 30, or 120 dai/s numbered over the Egyptian harvest preceding
the recurrence of " <Atf overjlow," with the 120 years of notice respecting the coming
flood in the days of Noah. (Gen. vi. 3.)

prosperity to their own land after the appointed term of 70 years; but
that if they persisted in a rebellious spirit towards the Babylonians,
it would be sinning against the peace of their own souls, by rebelling
against an ordinance of God for their spiritual instruction unto
righteousness.

The evidence of prophetic inspiration (2 Peter i. 21) lies wholly in
the life-giving object of the spiritual instruction (Deut. xviii. 21, 22,
with 1 John iv. 1,); not in the scientific, historical, and sometimes even
mythical adjuncts thereof (as in the teaching by Parables).

Why might not the inspired features of the Mosaic record be even
limited to the idea, that Moses accredited as sufficient for the purpose
of his mission, the scientific and historical traditions of his age,
without any regard to their scientific and chronological accuracy, as
being "learned in all the wisdom of the Egyptians," (Acts vii. 22) and
having received no inspired intimation of error therein, but having been
expressly inspired to teach the Jews that the God of Abraham was the
Creator of the material world and of man ? Also that he would provide
for man's redemption from the dominion of sin unto death under certain
conditions ? The first of these was, that they must renounce that
superstitious belief in many gods which was involved in all their
notions of the cosmogony ; and that as to the chronology of patri-
archal times, whether purely historical or not, its only object on the
bearings of his mission was to prove (on the strength of their own
traditions), that God had never left himself without a witness to
testify of Him before every generation in succession from Adam to
Moses. Rom. v. 14.

It may yet be a question, whether the law of the harmony thus
sought of man between the word and works of God, may not have
been limited in the nature of things to the idea of God's not having left
himself without a witness before men in either respect ; and that a
diversity in the form of their testimony might reasonably be expected.
For there is an obvious difference of design, when God would appeal
to man's moral Instincts through the revelation of his word, /or lessons
of faith and duty having a promise of eternal life ; and when he would
teach him to read the proofs of infinite power and wisdom in the
works of creation, that man (convinced of his own nothingness there-
by,) may learn therefrom to walk before him in the land of the living,
with the humility of David in the viiith and xixth Psalms, teaching the
fear and love of God, unto a righteous and peaceful hope in his mercy.

MESSIAH.

I dreamed of converse witli a Jew, who seemed

In life a Christian ; — good as e'en the best

Of Chi'istians, judged by holiness of life.

Wrought through the fear and love of God by faith.

What faith, thought I, but that in Christ could work

The bliss of man on earth as that of heaven ?

I honoured — doubted — and at length I asked, —

Why, living as a Christian, giv'st thou not

Thanks, for thy soul's redeeming grace, to Christ ?

Pardon me, friend, said he, if I a Jew

Should doubt to call the Saviour of our race

By Grecian name of Christ.^- Were not the Greeks

Throvxgh their philosophy our nation's woe,

When lived the Maccabees ? f Messiah we

Our Saviour call, — but seek by other signs

His gracious influence o'er our hearts for good,

Than those by which deluded formerly

Our fathers wrought the ruin of their kingdom,

Urged by false Christs | against the power of Rome ;

Whose bloody vengeance marked their erring faith.

Hence, of God's ordinance, — that change of times

And laws which bade me learn what Scripture meant

When promising Messiah's reign of peace

And holiness on earth — as that of heaven.

Thus taught of God, — as prophesied of old, §

To know the gifts of grace Messiah grants.

Him I adoring call my Saviour God ;

Unseen by fleshly eye, || but loved by faith.

Thus, when what we call unconverted Jews do practically live in the
belief that there ever is an incarnate manifestation of God's Spirit on
earth, as that of the Holy Ghost under diverse modifications of power
(1 Cor. xii. 4,) in the heart of man, (for the redemption of sinners
from their bondage to sin,) such Jews are not far from the kingdom of
God ; as opened under the new covenant of Christ's mercy to the
spirits of ALL flesh.

For none are excluded from the salvation thereof, excepting those
who will not thus be brought nigh unto God. (John v. 40.)

* Matt. xii. 31, 32.

t Zech. ix. 13.

X Matt. xxiv. 4, 5 : Luke xiii. 1 : Acta xxi. 37, 38 : with 1 John iv. 1 — 6,

^^"Jercm. xxxi. 33, 34.

II John iii. 6 — 9: ix. 24 — 2.5.

THE DATE FOR THE EXODUS OP ISRAEL OUT OF EGYPT, OX A
COMPARISON OF OUR BIBLE CHRONOLOGY WITH THE 11340 JIYUTIC
YEARS OF HERODOTUS, CONSIDERED AS LUNATIONS, AND NUMBERING
ONLY 945 SOLAR YEARS BETWEEN MENES AND SETHOS, THE
CONTEMPORARY OF SENACHERIB, THE ARABIAN KING.

The above Cycle of 11340 mythic years seems to have had a
double chronological value; — viz. one of historical account ; the
other an astronomical Cycle of 11340 days=3l| old Chaldean, or
prophetic, years of 360 days each.

On ray noticing this to Mr. E. Sang, of Edinburgh, (to whom
I had obtained an introduction through the kindness of Messrs.
Johnston, the Map -publishers, as a gentleman qualified to give mc
the information I desired on this point and on certain questions
connected with the probable object of the Chinese Emperor's Jos)
he remarked at once — " the Lunar year of 12 Moons difters from
the Solar year by about 11 days, so that in 30 Solar or 31 Lunar
yeais the new moons return to the same place among the signs.
The 31 J years may therefoi-e be the astronomical Cycle of their new
moons."

He also remarked that '■' the Lunar year of 12 moons as used by
the Mahomedans is gradually displaced in regard to the solar year,
so that Ramazan* happens sometimes in summer, sometimes in
winter, and that in 30 Solar or 31 Lunar years it comes back to
the same season; the new moons then happening in the same signs."
Again on making a comiiutatiou he added " I find that the period
of 1 1 340 days contains almost exactly 32 years of 12 lunations
each. The mean time from new moon to new moon is 29d. 12h.
42m., so that a Lunar year consists of 354d. 8b. 48m., and 32 of
these make up 11339d. 17h. 54m., thus wanting only 5 hours of
being exactly your 11340 days,"

Let us now pass on to consider the historical value of this
Mythic Chronology regarded as 11340 lunations=945 old solar
years.

If our date for Senacherib can be relied on, he began to reign
circ B.C. 713, and was killed circ B.C. 710. Hence 945 years
thus terminating, date their beginning from B.C. 1658 — or 31
years after the death of Jacob. This might seem to date the
beginning of the mortal kings of Egypt from the beginning of the
Pharaohs who knew not Joseph.

* See p. 41.

Comparing these 945 years reckoned by Herodotus from Menes
to Sennacherib Avitli the 1076 years reckoned by Eratosthenes
from Mencs to Aiminlhantoeus \vc have two Cynic Circles of 443
and two lunations of years, or 2x29i=o9 years, compared with
two Cynic Circles of 443 years, and 190 years. Thus if the
Chronicle of Herodotus terminated at the beginning of the reign
of Sennacherib circ B.C. 713, then that of Eratosthenes must be
brought down 131 years later, or to B.C. 582 viz., to about 4 years
after our date for the subjection of Egypt by Nebuchadnezzar and
about 6 years later than the breaking up of the kingdom of Judah
hy the Babylonian captivity.

Jeremiah xxvii. 8, here confirms the suspicion that this may be
the true historic reference for the times of the Amunthantceus of
Eratosthenes ; not those of the Amuntimccus, or Amenemes III, of
the 12th Ethiopian Dynasty; as commonly supposed.

But, for reasons given elsewhere, I suspect Manetho's 12th dynasty
is one of a Soli-Lunar Symbolism, not one of veritable history.

It receives also additional confirmation from the testimony of
Mr. Birch of the British Museum, whose authority, is far higher
than the much landed testimony of Bunsen in this matter. For
Mr. Birch (if I remember rightly) thinks the Amunthantaeus of
Eratosthenes may have been the Amyrtceus (=Mares, or Ammeris)
of Dynasty 26. Herodotus also, in other passages of his history,
brings his mythic times down to those of this Dynasty and dates
the beginning of Egypt's certain history, under confirmation of
contemporary Grecian history from the times of Psammetichus II,
whilst making Amosis (the last king of the Dynasty) the last also
of his chronicle of kings.

Again, from the evidence of the Temple lists, we learn * that
Egypt had been governed by the gods for more than 17000 before
Menes, the human founder of the kingdom ascended the throne.

The 17520 years mythically numbered to the gods demigods
and heroes by Lepsius, if considered as lunations make up the
Sothiac period o? UGO years. For 12X1 460= 17520. Seethe
Chronological tables to notes on Aphophis &c.

This, therefore ought in itself * to be suflUcient refutation of
of Bunsen's theory (founded on the astronomical computation of

* But I have proved elsewhere that Bunsen is completely in error when sup-
posing that the Sothiac period must date its commencement from a time when
the Heliacal rising of the Dog-star astronomically coincided with the New Moon
of Thoth as the new moon of the summer Solstice.

The computation of the great Sothiac period was one of symbolic astronomy,
not one of the refined and accurate calculation substituted for it by Bainhridge,
the Savilian Professor of Astronomy at Oxford a.c. 1636.

It arose out of the computation by Lustrums of 4 years of 365^ days, and
together numbering 1461 days

Bainbridge) that theT^r^^ Sothiac Cycle began 20th July, B.C.
1320. For the 1460 years of the Temple lists numbered over the
kingdom before Menes, as before B.C. 1659, must date their own
beginning approximately from eirc B.C. 3119, or shortly after the
birth of Lamech .

The relation of the three oldest gods therefore to the 8 gods of
Egypt, will be as that of Shem Ham, and Japhet to the 8 souls
saved in the ark ; and to the three patriarchs Abraham, Isaac,
and Jacob, of the posterity of Seth, as of a people ivho tcorshipjyed
God in a form differing %o holly from the idolatrous symbolism of
the Egyptians loorshipping many gods.

But the 17520 years of Lepsius may be symbolically numbered
as days, no less than as lunations, for a variation of historic
reference when comparing the events of our Bible record with
those of early Egyptian tradition.

Thus 17520 days number 4 Cycles of 12 years, (as 4 Cycles of
Jupiter substituted for the 4 years of a Lustrum^ 1460 days) or
exactly 48 years of 365 days each.

These 48 years, to terminate B.C. 1659 (as the beginning of the
reign of Menes) date their beginning from B.C. 1707, as identifying
the beginning of the reign of the gods in Egypt, ^i'ith the exaltation
of Joseph to be only second to Pharaoh on the throne, when
Jacob first sent his ten sons down to Egypt to buy corn. Gen . xlii.

Again (as tested by the Canon of Eratosthenes), 1076 years
beginning B.C. 1659 terminate B.C. 583, or aire, the subjection of
the kingdom of Egypt to that of Babylon tmder Nebuchadnezzar ;
soon after the breaking up of the kingdom of Judah, B.C. 588.

Also (on the internal evidence of the Bible), the duration of the
kingdom of Judah had been limited to 424 years from the building
of Solomon's temple, B.C. 1012, after 480 years from the date ot
the Exodus, 1 Kings vi. 1.

Hence, the date of the Exodus cannot (without affecting to
impugn the authority of 1 Kings vi. 1 ; and the times numbered
over the kingdom between the building of Solomon's Temple and
the burning thereof by Nebuchadnezzar) be placed otherwise than
it is in the chi'onology of our Bibles; viz., at circ B.C. 1491 or 480 +
424 years before B.C. 587.

But B.C. 1491 numbered 430 years from the calling of Abraham,
B.C. 1921. Also the references of Exod. xii. 41, 42, with Gen.
XV. 13 ; Acts vii. 6; Gal. iii. 17. confirm the idea that B.C.
1491 represents the true date of the Exodus as nearly as it can be
determined from the data of the Bible compared with the true
historical Chronology of profane literature, when representing B.C.

536 as the first of Cyrus ; which is the date adopted by ourselves
in the margin of our Bibles. Ezra i, 1.

But B.C. 1491 would fall within the times of Dynasty xviii,
according to the years numbered over the Dynasties from xvi to
XXX in the Old Chronicle. The Old Chronicle, however, affects
to account mijthicalhi and IdstoricaUy for 36,o2o years, hut owing
to an omission of \7H t/ears somewhere, it accounts o/i/y/br 36,347
years. That omission is most probably to be supplied about the
times of the Exodus; for the Modern Jews seem to have followed
its erroneous Chronology in dating the Exodus B.C. 1317, with
Lepsius and Bunsen who place it about B.C. 1314. N.B.1313-f
178 years = B.C. 1491.

In conclusion of this note on the date of the Exodus I would
add a few words to the remarks elsewhere made on the horned
Moses, coi^ied from a sculpture now in in the Hospitium of the
Museum at York.

Mankind, in all ages, seem to have made a symbolic distinction
between the images of their ordinary kings or rulers, and those
which characterized the reputed prophets and saints of God.

Moreover, all the symbolisms framed to represent the divine
glory seem to have had for their origin the sun — worship of the
most ancient idolatry.

For the animal horns attached to the image of Moses now in
the Hospitium of the Museum at York prove the Egyptian origin
of that symbolism ; — and (whether reverently but ignoraiitly, or
irreverently and satyrically designed, as other features in the
architectural ornaments of the christian church in the middle
ages, undoubtedly were) that its design followed the traditions of
the Egyptians rather than those of the Jews respecting Moses.
For Josephus tells us that the Egyptians, — as a calumny against
the Jews — gave to Moses the name of Osarsiph; to represent him
as a priest of Osiris, — or of the Egyptian Amun.

The Bull's horns symbolize the worship of the sun in Taurus.
Thus (on another ancient sculpture) I have seen the crab's claws
rising from either side of the head like the animal horns of Amun:
for which they were seemingly substituted, to represent the worship
of the sun at the summer Solstice ; even as the late Emperor of
China's Jos seems to have represented the worship of the sun in
Leo.

That with the crab's claivs may have indicated Diana of the
Ephesiansj for there is an image of her, with such a symbolism on
her breast, in a,]i CTigrrxxing, no. 1157, of the "Pictorial Sunday
Book."

.37

The symbolism itself reminds us of the compliment idolatroush/
paid to Augustus CtBsar hy Virgil; viz. that the crab was contrac-
ting its claws to make place for his exaltation amongst the gods
of the solar year — in whose honor the sixth month thereof continues
even now to be called August.

There is also (as a copy from the same bronzes) abifaced symbol
having rams' horns on the one side and a female face opposite; as
if to represent the bifaoed Janus of the Roman year, when beginning
about tlie time of the Vernal Equinox, and therefore possibly a
symbolism for the myth of Mars and Venus, in its relation to the
months of March and April.

The Tyrian Hercules, no. 955 of the "Pictorial Sunday Book,"
seems, with his tripeaked crown, to symboliz3 the relation of the
summer solstice to the period of the sun's highest elevation between
Taurus and Leo, as the tripeaked Mem, or heaven of the Hindus.

For the Tyrian Hercules is there symbolized with a serpent on
his left side as in the relation of Hydra to the summer solstice on
the artificial globe.

The circular form of the glory given to the saints of the Romish
Church probably came in with the disc-worshippers of Manetho's
18th dynasty, whose innovation upon the older forms of Baal-
worship made them the objects of intense hatred amongst the
votaries of the older supersition of an animal symbolism.

The form of the solar irradition in the engraving of Moses, no.
277, in the '' Pictorial Sunday Book," is that of only tioo beams ;
like that on the title page to the Pentateuch in Hebrew printed at
Furth in 1802; the delineation and engraving of which were, oddly
enough (as remarked by Mr. Rye of the British Museum, who
kindly copied it for me) the work of another Moses.

I should imagine that this and that of the bull's horns were the
oldest forms of the glory. For the oldest Baal-worship of the
Egyptians divided the circle of the heavens into two parts only ;
when (as at first) the gods of Egypt were limited to six. Yet
this form of the glory, as an oriential symbolism for divine honors
paid to certain heroes of antiquity, extended to the times of
Alexander the great; who obtained the distinction of Carnaim, or
the two-horned.

The reign of the 12 gods did not commence until after the
deification of Hercules : and the attempt to force the ancient
idolatry of the Tyrian Hercules upon the Jewish nation by an
important faction thereof in the times of Antiochus Epiphanes, led
to tt at noble stand of the Maccabees, for the connection of the
Levitical sacrifices with a spiritual a?id truthful worship of

38.

Jehovah — which made the cleansing of the sanctuary on the 2oth
of 9th m. in B.C. 165, the fulfilment of Haggai II. 18, 19, with Zach.
ix. 13. Hence it has ever since been regarded as a type of the
cleansing thereof by our Lord, when bringing in a new covenant,
connected with a new law of sacrifice viz. — the sacrifices of a
broken and contrite heart, in sorrow for sin working repentance
unto newness of life.

With the first introduction of the worship of Hercules came the
division of the solar year into 3 parts; — or 3 seasons of four months
each. Over these the three oldest gods of Egypt, — (viz. Pan,
Hercules, and Bacchus) respectively presided; as the distinctive
gods of the three seasons, beginning from the winter solstice, or
tropic of Capricorn, as in the astronomy of Enoch.

That the circular nimbus, or glory had a heathen origin, like
the rest, is probable; from the reputed miracle which attended the
birth of Servius Tullius, according to Livy. lib. 1. cap. 39, — "Eo
tempore in regia prodigium visu eventuque mirabile fuit. Puero
dormienti, cui Servio Tullio nomen fuit, caput arsisse ferunt mul-
torum in conspectu. Plurimo igitur clamore inde ad tantae rei
miraculum orto, excites reges : * et quum quidam familiarium
aquam ad restinguendum ferret, ab regina retentum: sedatoque earn
tumultu, moveri vetuisse puerum, donee sua sponte experrectus
esset: mox cum somno et flammam abiisse."

I have also seen a photograph from a painting of the assumption
of the virgin by Murillo; which encircles her head with a luminious
glory, and represents her as standing on, or ascending from the
horned symbol of the Egyptian Isis. Among the lithographs here
copied from the pictorial Gallery of Arts will be found one by
Albert Diircr, in character resembling that above decribed.

Whether the design of this painting, as my friend Brodrick, (the
Rector of Sneaton) shrewdly thinks, was to represent the Virgin
as, trampling on the idolatrous symbol of Diana's glory; — or,
poetically, to connect it with the idea of an ascension from glory
to glory after that the circular form of the symbolic glory had
been adopted by the Christian church, in preference to the older
from, is now perhaps, only a matter of conjecture.

The artist (Mi*. Banks, of York,) when kindly making for me a
drawing from the statue of the horned Moses now in existence at
York, added also the following notice of the way in which it was
found, as one of several, and entered in the catalogue of the Museum
at York, no. 40.

*' These seven sculptures are a portion of a series which, it is
probable adorned some part of the interior of the Abbey Church
built by Simon de Warwick. They were discovered in the South
Aisle of the nave of the church, at the depth of about eight feet

»Viz. The King and Queen ; Tarquinius Pris ens and TanaquiL

lying with the faces downward, under a mass of stones composed
chiefly of the tracery work of the windows of the church cemented
together with the mortar used in building the palace of the Lord
President. The drapery of all had been painted and gilded ; but
the colours and gilding soon faded upon being exposed to the
light and the air. Of these seven statues, so carefully concealed
by some one whose good taste and feeling had not been overpowered
by religious zeal, three are manifestly designed to represent aged
Jews, the remaining four, supposing those which are headless to
have been similar to that which is perfect, have nothing of a
Jewish character, and are youthful in their appearance.

Of how many statues, the series, when complete, consisted, cannot
now be known, some may have been wantonly destroyed; some were
certainly carried away, one of these (no. 41) having long formed part
of the arch of the bridge at Clifton, has recently been removed, and
restored, in a sadly weather-worn state, to its fellows ; and two
others undoubtedly belonging to the series, after having long served
as coping stones to the wall of the church yard of St. Lawrence
without Walmgate Bar, are now to be seen fixed against the wall
of the church, one on each side of the north doorAvay. Such a
series must have had some meaning, historical, legendary, or
emblematical.

Imperfect as the series is, enough perhaps is left to indicate
what it may have been designed to represent. Of the three
Jewish figures, one is evidently a representation of Moses. It
bears his usual emblems, the two tables of stone, the rod with the
serpent and horns on his forehead.* The two other Jewish figures,
have nothing to mark their designation. Of the figures in the
church yard of St. Lawrence, one is that of St. John the Baptist,
with his distinguishing emblem, the Holy Lamb on his arm.

Supposing that there were originally no more than three Jewish
figures in the series, the introduction of St. John the Baptist
appears to offer the clue to the interpretation of the whole. Moses
may be supposed to be emblematical of the " Law"; the two other
Jewish figures may represent 'Hhe Prophets"; the more youthful
figures, " the Apostles or preachers of the gospel," the newer or
younger dispensation. The statute of the Baptist being placed
between these and the former, the whole series would artistically

* The sculptor, either following preceding Artists, or misled by understanding
literally the figurative epithet "flying" t given to the fiery serpent by the propliet
Isaiah, has added to the serpent in the hand of Moses the body and wings of a bird.
In making Moses appear homed, he has followed the Vulgate Latin version of Exod.
24, SO; where instead of " the face of Moses shone" as in our authorized version,
the Vulgate has, " cornutam Moysi faciem" the face of Moses was horned.

t The epithet may refer to the coiistellatiou Hydra having been symbolically made a seven
days' measure of Lunar time. Wm. H.

represent Iho words of our Lord us recorded \>y the Evangelist
Luke, "the Law and tlic Prophets were until John, since that
time the Kingdom of God is preaclxed."

It is much to be regretted that the statues now in the church
yard of St. Lawrence should be separated from the other remains
of the scries of which they were originally a part, and i>laced on
the sides of a Norman portal with Avhich they have no proper
connection, where they have no meaning, excite no particular
interest, arc seen by few, and are exposed to still further injury
from the weather.

My Edinburgh friend admits "it is not impossible," that the lions
im either side the central figure of the Chinese Jos, may (when
compared with the passage quoted from Blundevil's astronomy
respecting the symbolic Dragon of the moon's nodal line) represent
the place of the moon's ascending and decending nodes in its relation
to that of the neto moon in Leo; as the Jirst neiv moon of their year_

The above admission was qualified in the form here described,
to correct an impression I had erroneously formed on observing
that the symbol used for the place of the moon's nodes in Blundevil's
astronomy was the same as (or a mere modification of) that used to
mark the zodaical sign Leo,

I had in fact too hastily inferred that the form of Blundevil's
symbol for the moon's nodes might entitle me to suppose it had
restricted reference to the lunation of the sun in Leo.

The gentleman above referred to informs me that the symbol
for the moon's nodes used by Blundevil, is that which marks the
place of its nodes in all the signs; and not in Leo only.

This being the case we may perhaps deduce its oi'igin from the
cord -with a loop at each end, which in the Egyptian Hieroglyphics,
stood as a phonetic for t, — Buusen vol. 2, p. 568.

Thus it may possibly have been used as a sign of abbreviation
for the Coptic tho-=-orbis; and astronomically applied to mark the
intersection of two circles.

Its assimilation in form to that for the zodaical sign Leo is a
fact.* It is also a fact that the new moon in Leo (as that next
following the Heliacal rising of the Dog-star in 14'^ Cancer) was
the first new moon of the old Egyptian year. For the first year
of each Lustrum dated its THOTH, or beginning fx-om the full
moon i?i Capricorn; as the place of the moon's opposition to the
sun in 14° Cancer, as the passing from Cancer (or the last lunation
of the old year) to Leo; for the first lunation of the new year.

* So much so that the forms used by Fevgusou in his explanation of Astro-
nomical tenns, p. 19, are identical. The passage, moreover, reters to the symbolic
dragon of the moon's nodal line.

Similarly 14^ Cancer would represent the place of the SOTHIS,
or 13th and last full moon of the Egyptian ye&r. For it marks
the place of the moon's opposition to the sun next after conjunc-
tion therewith in Capricorn ; as the last new mooii of the year,
when the Egyptian year dated its beginning from the full moon
in Capricorn.

At the next full moon, or that of Aquarius, the moon would be
in opposition to the sun in Leo — Hence the Zodaical sign of Leo
symbolized the place of the first neio moo7i in the old Egyptian
year. This I conceived to be sufftcient evidence for sui^posing
that the late Emperor of China's Jos, was designed in some way
to symbolize the first lunation of the year, as that of the sun in
Leo; especially when considering that it had been the idolatrous
decoration of his summer palace.

This is the reference of the words " it is not impossible," though
no inference of this kind could be fairly based on the raei-e fact of
an assimulation in form between Blundevil's symbolism for the
moon's nodes and that for the Zodaical sign Leo, had I no other
evidence to adduce.

THE RAMAZAN.

The Mahomedans observe this month religiously by fasting from
morn to even, daily; as the month in which they believe " the Koran
Avas sent down from heaven." It was their * 9th month.

Their year begins on the j 16th July, when the same months are
kept to the same seasons, by adding 11 days to their Lunar year
of 3o-i days ; or 6 months of 29 and 6 months of 30 days. Their
sacred months were four; viz., the first the seventh the eleventh
and the twelfth. This last was the month of their annual
pilgrimage to Mecca.

To avoid the weariness of three quiet months together, Sale tells
us, t •' the Pagan Arabs used to put off the observing the al-
Moharran (or first month) to the following month Safar, thereby
avoiding to keep the former, which they supposed it lawful for them
to profane, provided they sanctified another month in lieu of it, and
gave public notice thereof at the preceding pilgrimage. This
transferring % the observation of a sacred month to a profane month
is what is truly meant by the Arabic word al Nasi, and is absolutely
condemned, and declared to be an impious innovation, in a passage

* Can this selection of the 9th m. (to commomorate the alleged divine mission
of Mahomet as a reformer of the religion of Abraham's seed throughout the world)
have indirectly aimed at strengthening his authority by reference to the Jewish
prediction of Haggai ii. 15-20?

t Ferguson's Astronomy, p. 393.

% rreliminai-y discourse, p, 114.

of the Koran which Dr. Prideaux, misled by Golius, imagines to
relate to the prolonging of the year by adding an intercalary montli
thereto. It is true the Arabs, who imitated the Jews in their
manner of computing by lunar years, had also learned their method
of reducing the solar years, by intercalating a month sometimes in
the third, and sometimes in the second year; by which means they
fixed the pilgrimage of Mecca (contrary to the original institution*)
to a certain season of the year, viz. to Autumn as most convenient
for the pilgrims, by reason of the temperatencss of the weather and
the plenty of provisions : and it is also true, that Mohammed forbad
such intercalation, by a passage in the same chapter of the Koran :
but then it is not the passage above mentioned, which prohibits a
different thing; but one a little f before it, wherein the number of
months in the year, according to the ordinance of God is declared
to be twelve|; whereas, if the intercalation of a month were allowed,
every third or second year would consist of thirteen contrary to
God's appointment."

The passage of the Koran above referred to speaks in fact of a
double infidelity. — 1st of all it denounces (as an infidelity, or im-
pious innovation of the Mahomedan law), any intercalation of a
thirteenth, month to convert its lunar reckoning into one of Solar
Chronology. 2nd. It condemns as "an additional infidelity the use
made of this intercalation by those who, when weary of a three
months continuous rest from the predatory habits of their nomad
life, availed themselves of it as a suitable opportunity for breaking
the rest at the end of the 12th raonth.

For the practice thus denounced as an additional infidelity arose
from intercalating a thirteenth^ (as one of profane account) between
two sacred months — viz. the twelfth and the first.

This may explain the meaning of Enoch when measuring the 14
days course of the moon, from new to full at the Equinoxes, by a
seven days' circuit to the next tropic, and there reversing its course;
thus seemingly limited to an arc of 90° only from the new to the
full moon in the sun's third undfotirth gates. For the place of the
moon's change being always in the sun's sixth-gate; and ihntofjiill
moon in the sun's Jirsf gate, its circuit from new to full can never

*This (as observed in p. 33 of these notes) was by turns to consecrate every
season of the year once in 32 years. For in that time the moveable beginning
of the Lunar year returned to that point in the Ecliptic from which it primarily
dated its beginning.

Once in 82 years would moreover be once in every generation.

The weekly rest of the Mahomedans is on the 6th, instead of the 7th day. The
reason assigned is because ilie work ot Creation was finished on the 6th day. May
not 6, as the common divisor of 30 and 354, have something to do with this ?
For Enoch divides the Lunations of 30 days into C quintujihs of Lunar light,

f Both ideas occur ia the same paragraph,

X Cap. ix p., 143. Sale's Translation.

exceed aji arc of 90" at the Equinoxes, without interruption at
the tropics.

Hence the Myth of Hydra being seven-headed when thus made
a seven days measure of Lunar time. Also the symbolic Pegasus
in Pisces was represented as a seven headed horse by the Hindus ;
seemingly for a seven days' measure of Lunar time at the Vernal
Equinox.

About the Autumnal equinox, the new moon being in Aries and
the full moon in Libra, both move forward by three signs, and
fall equally under the Meridian.* The moon's nodes lie, at that
time, in Cancer and Capricorn, or North and South instead of East
and West, as in Blundevil's diagram of the symbolic Dragon.

Nevertheless, an eclipse of the moon at the Autumnal Equinox
(which seems to be meant by the appearance of the mountain Hara
interposing between the two sections of the split-moon, repi'esented
in the Crescent of Mahomet's standard) does not occur annually.
For an eclipse, one of her nodes, at the time of the true full moon,
must be less than 15" 12 — distant from the point at which the line
of the Syzygies (or of the moon's conjunction and opposition) is in
the Ecliptic, where the moon's latitude is O. f

If the preceding astronomical data are correctly assumed, the
object of the late Emperor of China's Jos may be akin to the
idolatry of the two calves which Jeroboam set up for the worship
of Israel, the one in Dan and the other in Bethel, or in the
Northern and Southern extremities of his kingdom.

Thus Leo and Aquarius represent the direction of the moon's
nodes in their relation to the progress of the moorCs change
from Aries to Taurus when becoming full in Libra or at the
flood tides of the Autumnal Equinox. Hence the Zodiacal sign
Leo may have been doubled and substituted for the ordinary
nodal symbolism ; to memorialize the annual recurrence of " the
flood of Egypt''' with the rising of Hydra in Leo, soon after
the Heliacal rising of Sirius in 14° Cancer. The affinity of
this symbolism to the Star and the Cresent of the Mahometan
Standard is obvious.

Hence the horned characteristic of the central figure, in the
late Emperor of China's Jos. Hence also the distinctive character

*This seems to verify the figurative sense I have elsewhere claimed for the
language of Herod, lib. ii. 101. — Mceris built the North entrance of the temple of
Vulcan. For Maris was an uj^per Egyptian, or king of the South.

Thus when the tropical signs Cancer and Capricorn lie East and West — (or in
the position of Aries and Libra) then there are always three of the Southern signs
in the Northern Hemisphere. Hence at the new moon cf the Autumnal Equinox
Capricorn lies at the Eastern limit of the Northern Hemisphere, building up, as it
were, the North entrance of the Temple of Vulran.

t Lardner's Astroromv vol i p. igg^ '247c.

of Jerobofim's idolotry in placing tlie two calves at Dan and
Bethel so as to symbolize the direction of the moon's nodes when
Leo represented the place of the new moon probably because the
Bull was the Cherubic emblem of the Egyptians — who afforded
an asylum to Jeroboam in the days of bis flight from Solomon, I.
Kings xi. 40.

The Chinese on the contrary seem to have adopted a symbolism
of Babylonian origin, when making the lion (which was the Cherubic
emblem of the Babylonians) the symbolism for the place of the
moon's nodes, — in their relation to a change of the moon from
Aries to Taurus when full between Libra and Scorpio.

This supposition is strongly confirmed by the appearance of the
two lions (viz. one on the right and one on the left hand of Diana
of the Ephesians) in a symbolism of which a copy will be found
amongst the lithographs.

Finally it is worthy of notice that Herodotus tells us the North
entrance of the temple of Vulcan was built up by Mceris — who
was king of the South.

Now by the temple of Vulcan he plainly refers to a building of
typical construction symbolizing the Cycle of the solar year.

Thus when the new moon is in Aries and the full moon is in
Libra — three of the southern signs leavo as it were, the
southern hemisphere ; to become, for the time, signs of the
northern hemisphere.

The horned glory which encircles the Virgin and the infant
Christ in the celebrated painting of the loth century, by Albert
Durer, appropriates to Christianity the Egyptian symbolism for
Isis; and seemingly in the form of its revival by the Mahomedans
as the Star and the Crescent.*

* When the moon changes in Pisces (which being the symbolic place for
Vishnu's ^rs< Avalar, forms a prominent feature of the Circular amulet taken
from the Chinese Pirate) the place of the full moon is in Virgo.

Also one design oi the Chinese Jos, may (from its form) have been to symbolize
the time of the full moon in Virgo; as the glory of Isis, \\hen reigning in
the Parouvan or month of 15 days from horning to horning of the moon.

Hence probably the Mahomedan symbols of the " star and split moon" — may
have been originally designed to symbolize an eclijise of the full moon in that sign
which characterized the glory of Isis, as extending from horning to horning of
the moon.

If so the idea may have suggested Albert Durer's extraordinary application of
the symbolism in his painting of the Virgin and infant Christ. The meaning
would then be obvious. If Mahomet's split moon symbolized (under an eclipse
of the full moon in Virgo) the triumph ordained for his cause over the idolatrous
Baalism of his age, much more complete had been the triumph of the Christian
Church over heathenism.

But the Christianity of the 15th Century which preceded the reformation com-
bined the glory of the Virgin -with that of Christ in a form always subordinating
the glory of Christ, represented only as an infant in the Virgin's arms.

Its origin is unquestionably that ot" an astronomical symbol
marking the relation of the moon's nodes (when lying between
Leo and Aquarius — or North and South) to the hornings of the
moon in the progress of its change from Aries to Taurus. For
the midway of its circuit marks the place of the full moon next
following the Autumnal Equinox.

This seems to represent the syiubolism of the Chinese Jos; and
to mark the identity of its character with the idolatrous worship
ordained by Jeroboam on the loth of the 8th mouth ; — for the
two calves * he had set up at Dan and Bethel — or to the North
and to the South of the kingdom of Israel.

This appears also to have formed the basis of Mahomet's mythic
symbolism of the " split moon '' in its relation to the crescent and
the stai — for the moon's hornings and the Dog-star ; as made by
him the standard of Islamism.

The above evidence of an intermixture of revealed truth and
fabulous corruptions by the heathen to whose views the rulers of
the Jewish Church and nation were continually leaning — should
make us careful in discriminating between the fancies of supersti-
tion and the spirit of the revelation, when intrepreting the Bible.

The heathen superstitions of the arxcient world all, more or less
veiled the traditions of their early astronomical science by a mythic
covering — in order to claim for their diversified corruptions of the
primeval law of man's communion with God on earth, that sanction
of a divine revelation which is eternally due to the law itself.

This fact, which is obvious enough from the Mythic Chronology
of the Egyptians, receives confirmation from twoo^aposite authori-
ties.

1st. Our Lord speaks of the Samaritan superstitions John x.
22, and St. Paul of the Grecian superstitions Acts xvii. 23, as an
ignorant worship of God, in contradistinction to the spiritual and

Thus Albert Durer's symljolism would represent tlie cause of Christianity as
triumphing both over Baalism and Mahomentanism — under an echpse of the
Lunar glory which was the pride of the Mahomedans as well as of Baalism.

This obscuration by an eclipse will accord with my friend Brodrick's ideas of
a trampling on the Lunar glory of Baalism in Murillo's painting of the Assump-
tion.

* In this Jeroboam seems to have adopted the Egyptian symbol of the Cherubic
Bull — whilst the Chinese have adopted the Babylonian symbol of the Cherubic
Lion — when using an animal symbolism instead of an arbitary sign to mark the
two directions of the moon's nodes.

This seems to be the object of the two lions — one on either side the symbolic
figure representing Diana of the Ephesiaus ; or mother earth, as the Centre of
motion round which all tha heavenly bodies revolved, according to the notion of the
ancients.

Note also, the place of Gemini in the signs of the Zodiac — was in the more
ancient astronomy filled by the symbolism of two kids.

truthful wursliip which constitutes the calling of the world in
Ciirist through Abraham and his seed ; primarily through the
12 tribes of Israel under Moses, and finally by that election of the
iioelve tribes which was honored with a new mission as the Apostles
of Christ.

2nd. From the passage of the Koran above referred to, and
here quoted in tail. — " JIareover the complete number of
months " with GOD, is twelve months which were ordained " in
the book of GOD,* on the day when he created the heavens and
" the earth: of these four are sacred. This is the right reUgion :
" therefore deal not unjustly with yourselves therein. But attack
" the idolaters in all the months, as they attack you in all ; and
" know that God is with those who fear him. Verily the
" transferring of a sacred month to another month is an additional
" infidelity. The unbelievers are led into an error thereby : they
*' allow a month to be violated one year, and declare it sacred
" another year, that they may agree in the number of months
" which GOD hath commanded to be kept sacred ; and they allow
"that which GOD hath forbidden."

My object in making the above quotation is to draw especial
attention to the Avords — " This is the right religio?)." — For the
religious and political application which Mahomet thus gives to the
astronomical science of his day, is akin to that of all the oriental
nations when dividing the ki)igdoms of this ivorld (opposed to the
kingdom of God and his Christ, as that of God reigning in the
hearts of his redeemed by inspiration of the Holy Ghost, for good
to the spirits of all flesh) between Solar and Lunar dynasties of
kings.

Thus Mahomet claimed to be the founder of a 7iew Lunar
dynasty of kings, when ordaining that the Lunar year should be
made, by his followers, the basis of their historical Chronology.

Hence " the star and the Crescent were made the standard of
Islamism under Mahomet and the Caliphate.

With this fresh evidence before us respecting the astro -theology
of the old oriental world, I would here re-consider the astronomical
character and probable object of the late Emperor of China's Jos.

For I suspect it will be traceable to the same origin as Jeroboam's
idolatry of the two calves which he set up in Dan and Bethel (or
to the North and South of the kingdom of the ten tribes) for the
worship of Israel on the loth day of the 8th month.

* The book of contracts which forms cap. v, of the Koran. This is a'so called
"the preserved Table" — because it is fabled to have been let dovm from heaven to
Jesus, whom (in cap. iii. of the Koran) Mahomet calls " God's apostle to the
children of Israel."

Its object seems to have been of a kindred character v>itli the
Jewish Feast of Tabernacles which God, bj Moses, had commanded
Israel to observe on the loth of the seventh month; as iii the end
of the year (Exod. xxiii. 16).

But the end of the harvest season (of 4 months John iv. 35,) in
the old Egyptian year — was followed by the season of the annual
overflow — the beginning of Avhich was looked for about the
Heliacal rising of the Bog-star in 14° Cancer. But shortly after-
wards Hydra rose in Leo.

Hence the constellation Hydra as the Egyptian Aphophis of
the Avaters has been made prophetically to symbolize the mythic
Dragon of the great deep: the SEA-SeriJcnt!

Hence in the symbolism of the latter-day Jewish prophecies,
(the concentrated evidence of which is given in the Apocalyptic
visions of St John, called the book of Revelation,") the close of the
Jewish harvest season was made to symbolize the closing of
God's day of grace over the unbelieving portion of the world,
immediately preceding the times of God's final judgment thereon.
Thus the annual recurrence of the season of the Egyptian flood —
traditionally memoralized the flood of Noah's day, in association
with the end of the harvest season: — and loith the end of the year
about the time of the summer Solstice, or the Heliacal rising of
the Dog-star.

Hence when our Lord ordained that the memorial of the flood
of Noah's day should be a typical symbol of a recurriBg judgment
on the unbelief of the world, — but of 2k fiery desolation in the end
thereof: — he prophetically made the harvest season of the JcAvish
nation in the seventh month, a sign or symbol of the harvest of God's
final judgment on the world. This he moreover represented as
then about to date its connnencement from the beginning of judg-
ment against the temporal kingdom of Jewish nationality in
Palestine 1 Peter iv. 7-17 ; John xii. 31-33. Thus in the day of
God's, previous judgment on the world through Nebuchadnezzar
the Babylonian captivity, ordained over all, began with the Jews
at Jerusalem. — Jerem. xxv. 29.

Thus the Egyptians, the Jews, and the Mahomedans, have, as
with one voice, made the annual return of the flood of Egypt, at
the end of the harvest season, a prophetic foreshadowing of God's
judgment on the world in the end thereof. The Jews only (and
possibly in obedience to God's ordinance by Moses in the second
commandment) abstained from converting the prophetic memorial
into an idolatrous symbolism ; excepting, at least, the Jews of the
10 tribes for whom Jeroboam framed the idolatrous symbol of the
two calves, at Dan and Bethel.

The above reasons for identifying the symbol of Jeroboam's
idohitry Avitli that of the late Emperor of China's Jos, and both
with the Star and Crescent of Mahomefs standard, will receive
confirmation, — perhaps, of astronomical authority — on a due con-
sideration of the folloft'ing facts.

The moon's Nodes (in their relation to the place of its monthly
hornings) lie in the Solstices during both equinoctial lunations.
See the diagram for the 29| days Cycle of the monthly lunations.
Also that framed to illustrate the relation of the new moon at the
autumnal equinox to the Parouvan or Hindu month of 15 days,
from horning to horning. For the horning of the moon during
the equinoctial lunatians lies in the direction of the Solstitial
jioints, which then lie east and west. These points mark the
direction of the moon's nodes, in their relation to the place of its
change in the sun's sixth gate. This stands to each lunation in
the astronomy of Enoch, symbolically, as the summer Solstice to
the Solar Year.

Thus whilst in point of fact the moon's nodal line traverses all
the points of the compass iu succession ; the symbolic relation of
the moon's nodes to the place of its change, is always to the right
and left thereof, or East and West, as represented in the symbolic
Dragon of BlundeviVs Astronomy ; ever ascending northicards
and descending soiitJncards.

For instance, when Aries is the jDlace of the new moon, — Libra,
being in the part of the Ecliptic opposed to it, will be the place of
the y?<^/ moon. Also Ai'ies and Libra then lie North and South
not East and West, which will mark the direction of their nodes.

Thus the symbol for the Pai-ouvan (as divided in the half on
on the fifteenth day of the 8th month from Pisces,) when the
full moon is in Libra answei-s nearly to that of the Chinese Jos,
as is obvious on inspection. Compare 1 Kings xii. 32.

But Virgo, as symbolizing the place of the full moon in Pisces,
may be nearer the mark. For that point divides the symbolic
Dragon of the moon's nodal line nearly in half, as does the centre
of the Chinese Jos.

Also Pisces identifies the place of Vishnu's, /?>5< or fish Avatar
with the first lunation of the year when limited to ten, as memor-
ialized in the the name of December given to our last month.

Hence possibly the myth of Vishnu's principal Avatars being
limited to ten; though frequently otherwise represented as infinite.

New Moon. Full Moon. The Jlornings or JS^odal points.

Pisces

Virgo

Gemini and Sagittarius

Aries f

Libra f

Cancer and Capricorn.

*Taurus

Scorpio

*Leo and Aquarius.

Gemini

Sigittarius

Cancer

Capricorn

*Leo

Aquarius

Virgo

Pisces

Libra

Aries

* Scorpio

Taurus

Sagittarius

Gemini

Capricorn

Cancer

*Aquarius

Leo

Virgo and Pisces.
Libra and Aries.
Scorpio and*Taurus.
Sagittarius and Gemini.
Capricorn and Cancer,
Aquarius, and *Leo
Pisces and Virgo,
Aries and Libra,
Taurus and Scorpio,

I That Leo is nodal in Taurus and Scorpio.

Thus it appears tai't' • ji-r ta

'- ^ ) And 1 aurus is nodal in Leo and Aquarius.

Hence possibly the symbols of the two Lions and the tioo Bulls
may at one time have been used indiflei*ently to mark the varia-
tion of the moon's nodes duriiig the season of the overfloiCy or
from Leo to Scorpio inclusive.

Thus Sagittarius, as the tenth lunation from Pisces made the
end of the old solar year annually typify the preordained judgment
of God in the end of the world, for the renovation of all things.

Enoch's description of the equinoctial lunations represents
the new moon as then becoming full alioays at a distance of only
90° from the suti^s sixth gate, (not at IHO^, or i?i opposition thereto, J
as the place of the moon's change in his system. But the differ-
ence is only one which relates to the Jorm of symbolism ; that of
Enoch's being liemispherical, and consequently reversing its motion
at the Tropics, so as to return to the equinox always through the
same arc of 90°; instead of descending on the opposite side o ' the
meridian. Thus they place a circuit of 15 days (though not an
arc of 180°) between the new and full moon of the Equinoxes as
at the Solstices. This is a true clue to the solution of the Enigma
propounded by the Egyptian priests to Herodotus, as recorded in
lib, ii. cap. 142.

E E R A T A .

From a doubt wlicther the especial object of the Chinese Jos harl reference to
the Heliacal rising of the Dog-star in 14o Cancer, or to the fnll moon of the Autum-
nal Equinox, — I have sometimes regarded the Egyptian Sothis as the full moon in
Cancer and at others as the full moon of the Autumnal Ec^uinox. I now regard
the new moon of the SOTHIS, as that next following the Heliacal rising of the
Dog-star in 14o Cancer, having Sagittarius as the place of its opj>usition to the sun.
It was therefore, when at the full, one with the full moon ol tlicTHOTH ; the old
and new day of the month, dating tlie beginning and end of each Lustrum from the
full moon in Capricorn, and from the midnight of their day.

As the ISthmoon of the year numbering 13X28=364 days, the SOTHIS must
always have been that next preceding the first moon of each year. Yet, in
its relation to the Lustrum, it symbolized it only in the latter half; vhilst the
Thoth symbolized it in the former half

Each year of the Lustrum began in a different quarter of the Cycle until the
THOTH at the beginning of every 5th year identified the opening of a new
Lustrum with the full moon in Capricorn ; and with the midnight of their day
divided into 4 parts like this Innation of the sun in Cancer.

The beginning of the five years of their Lustrum would reckon thus, as successive-
ly brought on by the moons. Enoch Ixxiii, 13.

1st Year. This began with the Winter Tropic — at the mid-night of the full
moon of the THOTH in Capricorn. This was the place of the moon's opposition
to the sun when coming to the end of his Eastward ascension in his month-year
at the Summer Tropic, by the star of Sot in 14° Cancer.

Hence the inverse changes of rising and setting attributable, § yearly, both to
the sun and moon, at the Solstices ; comparing Enoch Ixxiii 5, with Herod ii. cap.
142.

Hence my diagram for this, symbolism has a reversible motion.

During this^j-s< quarter of the Lustrum (symbolized as a lunation of 30 days
entering on its third quarter) the moon ascends from Capricorn to Aries whilst
the sun descends (setting in the West) iirom Cancer to Libra.

2nd Year. This begins, symbolically, in the place of the Vernal Equinox,
where the moon sets witli the sun, at the quartering of the Thoth. Thence the
moon continues her course Northward to the Tropic of Cancer whilst the sun
descends Southward to the Tropic of Capricorn.

This was the " evening and mottling " which completed the THOTH ; — or the
first day of the si.i monthly year-days counted to the formei half of their Lu.strum
from the Tropic of Capricorn to the Tropic of Cancer.

From this point the sun's daily, monthly, and yearly cotirses (as symbolized, in
the half thereof, between mid-day and mid-night; or inversely,) were divided
into ./our parts, each fourth part being reckoned one year of the Lustrum.

Then the " evening and morning" of the monthly year of 15 days (counted as a
monthly year day) bega;. u) be reckoned from Equinox to Equinox, like the
PAilOUVAN, not from Solstice to Solstice, as previously.

3rd Year. This lojrins with the Summer Tropic —at the place of the moon's
change in the sun's sixth gate, by the star of Sot. It also marks the end of the
Solar year in Cancer ; as tliere identified with the new moon of the Sothis, and
with the end of the Cycle of the Lustrum in its former half; as that which per-
tains to the gates of the rising sun in his Eastern Hemisphere.

4th Year. This begins in the place of the Autumnal Equiuox, where the moon
again sets with the sun, at the quartering of the Sothis. Thence the moon
continues her course Southwards to the Tropic of Capricorn, whilst the sun returns
to the Tropic of Cancer by the star oi Sot ^ as the limit of his ascension, East-
ward.

Hence the full moon of the Autumnal Equinox, being in the quartering of the
Solistical lunation, might possibly have symbolized the full moon of the Sothis
equally as the full moon in Sagittarius did. For the circuits of these two
(measured respectively from the sun's sixth gate, as the place of the new moon)
would be to one another as a Treta yug of 7| days compared with a Treta yug
of 15 days.

Here the sun and and moon again reverse their courses, comparing Enoch
Ixxiii 5, with Herod ii, 142. This was the "evening and morning" which
completed tlie SO THIS, or the last oj the six viouthly year days limited over the
setting of the sun in his Western Hemisphere, for the latter half of the Lustrum ;
even as six similar days were uumljered to the THOTH in the sun's Eastern
Hemisphere, which represented the former half of the Lustrum.

5th Year. This begins a new Lustrum with the return of the Thoth to
Capricorn as the full moon at mid-night ;— when the day of the Thoth
conmienced, under circumstances of tlie moon's opposition to the sun, on his return
to his summer Tropic near the star of Hot in 14o Cancer.

As the result of much consideration on this subject, (without entering into the
details of the proof worked out to my own satisfaction at least,) I would in conclu-
sion briefly state that the Lustrum of 1461 days and the great Sothaic year of
1461 solar years were Cycles of an astronomical symbodsm rather than of
historical chronology^ as commonly taken for granted.

The lunations of the Thoth and Sothis divide the Sun's lunation for 30 days,
in Cancer into two parts, in a form identifying the new and full moons at the
Solstices or Tropics, with " the stated months " in which the Moon " changes its
settings," according to Enoch Ixxiii. 5, compared with Herod, ii, c. 142, who there
says the Sun did the same.

But the relation of the Thoth and Sotliis to the Lustrum, was not always that
of the Solsticial full moons.

In the quarterings of the Litstrum and Sothaic year they represented the Luna-
tions of the Sun's third and fourth gates, wherein the setting of the Moon was
with the Sun, according to Enoch j — viz. at the Equinoxes.

Away fi-om this symbolism Enoch says " on stated months the Moon makes its
progress through each gate." — The only remainuig months to which these words
can apply

( Taurus and Leo
^^*^ ( Aquarius and Scorpio.
The inference I draw from this is that the reverse motion symbolically attributed to
the Solar and Lunar Cycles at the Solstices, was to appropriate the Western He-
misphere to the IMoon and setting Suns.

But when (by Moeris) the Vernal Equinox was made the bcgimiing of tlte
Solar year, then the symbolic separation between Day and Night, Summer and
Winter, was made by Northern and Southern, in substitution for the older
division of Eastern and Western Hemispheres.

This division of Solar and Lunar Cycles into 4 parts (compared also with tlie
like division of the day into 4 parts) was commemorated by a like symbolic
division of the Sun's lunation for 30 days in Cancer.

Thus that Lunation was made to symbolize the 4 seasons of Solar and Lunar

time, as following from the mutuiil relation of the Tropical to the Equinoctial
Liinations of tho Sun and Mooa.

Still there were '!• months of the year which did not form a characteristic part
of the above symbolism ; — viz. Taurus and Leo, Aquarius and Scorpio. These
are the only months left to which we can apply those words of Enoch Ixxiii. 5.
"And on stated months it (the Moon) makes its progress through each gate."

By tills I understand that in these months the Moon passed through all the
signs of the Zodiac, in the order of their succession ; — without interruption at
the Tropics and Equinoxes, like those symboHcalli/ numbered to the other 8 months;
as given to the four conductors of the seasons in the Astronomy of Enoch.

Thus, I conclude, that Leo and Scorpio, Aquarius and Taurus, are referred to
as months having a symbolism for the division between Ught and darkn&ss —
Summer and Winter — different from that which characterizes the division of the
year, fu-st into two and then into /our seasons, by the Thoth and Sothis.

In fact the cu'cular motion attributed to the passage of the moon through all
the signs in these four months, seems to identify them with Enoch's four con-
ductors of the seasons, when as yet the cycles of their years and lunations were
divided only into three seasons ; the symbolism for which had a complete circular
revolution.

These four months were so situated in such a Cycle as to divide between the
darkness and light of the solar years and lunations at the Equinoxes ; and to show
likewise their distinctive reference to two beginnings of the year, followed by the
Hindus and Egyptians respectively. For the Hindus began their year at the
Pleiades in Taurus, when numbering to fourteen Manus as many golden ages of
twenty days each, and leaving four times twenty for their inferior ages between
Aquarius and Taurus. Thus, 18 X 20 = 300.

Similarly, when dividing the year into only three seasons, and giving one to
Aphophis as Typhon the destroyer of Osiris, the Egyptians began their year with
the rismg of the Dog-star near Hydi-a in Leo.

Thus the four signs from Leo to Scorpio symbolized their Lunar season of rela-
tive darkness, compared with the reign of their eight older gods, from Sagittarius
to Leo. Thus their 8 X 30 = 240, and 4 X 30 = 120, made up twelve Lords,
of thirty days, ruling in the year of 360 days, when as yet divided into three
seasons only. Hence the symbolic relation of the months Leo and Scorpio,
Aquarius and Taxirus, (as four conductors of the seasons,) to the Equinoctial
lunations, or to the beginnmgs of the year at the Equinoxes.

Thus (according to Enoch, Ixxi. 9. 10, compared with the fiict that Mceris made
the Vernal Equinox the fixed beginning of the Egyptian solar vear, when he
built the north entrance of the temple of Vulcan,) we can only regard the varia-
tions in the beginning of the diflerent years of the Lustrum as a distinction of
symbolic account, to make up one day in four years out of four-fourths; and to
carry forward the same system of computation into the great Sothiac year of
1461 solar years.

Though this Lustnim, like the Olympiad of the Greeks, numbered only
four complete years, it was always reckoned as 5 years, to include the beginning
of the 5th ; and thus bring the 'J both of the new Cycle into the position it had
when comuK ncing the previous Cycle.

Thus the words of Martial (lib. x. Ep.38), " Vixisti tribiis, Calene, lustris,"
are at the beginning of the Epigram made to reicr to his married life of lo years.

The nvimber is seemingly referred to in complimentary form; — as corresponding
in years to the days of a lunation, from a change ot the moon to the maturity of
its fulness. Enoch thus reckoned by 3 qtiintuples of days, from the new to the
full moon. Cap. Ixxvii. 7, he speaks of the Solar yeai- as exceeding the Lunar

year only by 30 days in Jive years, whereas in v. 14 — he makes a differance of 30
days between the Solar and Lunar years once in three years. In the one case he
takes 5X6^30, as the difference between five Solar years of 360 and five Lunar
years of 354 days.

In the othei' place he takes 3X10=30, as the difference between three Solar
years of 364 and three lunar years of 354 days.

The Sethis represented a half lunation of 15 days from full to new moon
and the Thoth another half lunation of 15 days only from full to change of the
moon. Hence the first day of the month was called by the Athenians the
old and the new.

Still the Sothis may admit of being regarded also as a moon of 7 J days from
new to full. For the Parouvan or month of 15 days was as the Tretayug, or age
of the 3 sacrificial Jires, which numbered 15 days when the Kali-yug, or age of
time, and age of sin, was the 5 da^'s Cycle ; but only 7^ days when the Kali age
numbered a Cycle of only 2J days. — It is still possible therefore, that the full
moon of the Sothis may represent the full moon at the Autumnal Equinox besides
being when full in Sagittarius symbolically one with the full moon of the THOTH
in Capricorn; and hence its separate symbolism.

The Mahomedan sj'mbolism of the star and split moon seems to have been
suggested by this astronomical symbol of the Egyptian Baal-worship.

The position of the Dog-star by the new moon of the SOTHIS, in 14° Cancer,
or midway between the beginning of Cancer and Leo — seems to have originated
the symbiil of Isis as a circle betn-een a pair of hotns, to represent the place of the
moon (when new or fall) as always lying midway between its hornings.

Thus the first new moon after the THOTH of the Lustrum or Sothaic year,
being in Leo — its hornings would be in Scorpio and Taurus. Also the place
of the full moon would be to that of its hornings, as the star of Sot between
the new moons of Cancer and Leo.

This seems to have been the symbolic object of the gilded star placed between
the horns of the heifer which Myceriuns, the priest of Isis, constructed for the
worship of the Egyptians. Herod ii. 132

11.

In referring to the Crab as contracting its claws in the month of August,
for the reception of Augustus Cffisar amougst the Solar gods, read the Scotpion.

The reference is to the Autumnal Equinox not to the summer Solstice. Virgil
Geor. 1, 30.

Anne novum tardis sidus te mensibus addas.
Qua locus Evigonem inter, Chelasque sequentes
Panditur : ipse tibi, jam brachia contrahit ardens
SCORPIOS, et cceli justa plus parte reliquit.

In vol ii. p. 3, of his Chronological Antiquities Jackson says " the most ancient
Chaldean sphere had no more than eleven signs in it, for Scorpio took up the
space of 60 degrees and two signs, and afterwards the Chelte of Scorpio made
Libra.'' — To the above quotation from Virgil he here adds from Ovid's Metam
lib. ii. 195-7.

Est locus, in geminos ubi brachia concavat arcus
Scorpios, et cauda flexisquc utrinque lacertis,
Porrigit in spatium signorum membra duoium.

This might be a jtaitic licence to personif)' Jtistice in Agustus Caesar by ignoring
the symbolism of Libra. For Herodotus when only numbering 330 kings for 11
X30) to his Cycle of the year admits the existence of 12 ; though practically
reducing them to 11 by counting the last of the old year us first of the new. Also
12X27^:=11X30 may be the true interpretation.

What Ovid here says of Scorpio Enoch says of the sun at the summer solstice,
or in the Tropic of Cancer, where the ■'un is said to be in his sixth gate — as that
in which the decrease t,f the moon was affected in every lunation.

"This is the law and progress of the sun, and its turning when it turns back,
turning during 60 days, and going lorth." cap, Ixxi. 45 : with Ixxviii. 2.

Also in p. 48, Jackson quotes from Ovid's Fasti, lib. iii. 120, 121, the following
remark on the old year of the Latins.

Mensibus egerunt lustra minora decern.

Annus erat decimura cum luna repleverat orbem.

By lesser lustra I understand years of lunations. The lustrum numbered 5
years : viz. four full years, and the beginning of a fifth.

It is supposed that Numa first added the months of January and February to
the old Roman year oi ten months from March to November. — For he first caused
January to be reckoned as the beginning of the year instead of March, as instituted
by Romulus.

The year of 11 months previously referred to was evidently the form of the
Egyptian year between the times of Menes and Alcerix, according to Herodotus.
For his 3.30 diurnal god-kings must have completed the Cycle of their year, in 11
months of 30 days ; though the Cycle would comprehend 12 lunations of 27^ days
each.

Similarly 10 months of 36 days would equal the old solar year of 12x30=360
days — and Herodotus tells us that in the days of Mceris the Temple of Vulcan
numbered 36 nomes or divisions ; — half dedicated to the gods above and half to
the gods below. For the lit/hr half (dedicated to Manu's reign of light for 20 days
in each Satya yug) 20X18=360. Enoch Ixxviii. 21

Jackson, vol. ii, p. 53, quotes from Censorinus the following account of the
old Roman year, with the note affixed, to account for the unequal distribution of
days to the month.

I quote it here, as possibly about to throw some light upon the variation in the
number oi years (?) assigned to the reigu of the Soli-Lunar god kings in the Canon
' " ' Days.

36
22
36
26
36
28
16
39
30
35

304
33
23

Total 360

Sextilis has 28 days in the old edition ax. 1524, which I follow rather than
that from Lindenbrogius, Cantab 1695. This so irregular division of the days
of the months was owing to the ancient unequal divisions of the signs of the
Zodiac; to some of which they assigned as many more parts or degrees as to
others ; and a degree being reckoned a day. and a sign a mouth, it happened that
some months were made as long again as others ; but still the whole Zodiac was
divided into 360 degi-ees, and the year into so many days. Strvius the ancient

of Eratosthenes.

April

May

March

June

Quintilis

Sextilis

September

October

November

10.

December

11.

Month unnamed

12.

Month unnamed

and learned commentator on Virgil, gives this account : and in particular says,
that Cancer had scarce 17 degrees alloted to him : Gemini had about 20 degrees ;
and Virgo had 46 Degrees in her Asterism. These four signs contained about
122 degrees, and the months assigned to them so many days which were about 30,
one with another. This gives a distinct idea and reason of the unequal astrologi-
cal months of the ancients : and by such a kind of unequal division of the parts
of the Asterisms, the old Latin and Roman months were formed. Comment in
Virgil Georg. lib. i. v. 24.

AN AFTER THOUGHT,

AS OCCURISG ON THE CONSTRDCTIOX OF THE LAST SYMBOLISM.

The reign of the 14 Manus numbered 10 lunations of 28 days. For 20X14=
280 days. Hence the old lunar year of lO months, was reckoned as above by the
Hindus ; but as 10X30, or the 300 years assigned to the reign of Thoth by the
Egyptians. Also 10X36=360 days seems to have been the form ol the old solar
year when limited to 10 months.

For the old j-ear of 10 months numbered only 16o to the sun in Gemini and
20° in Cancer; thus completing the 36 names to the north of the temple of Vulcan,
equally as to the youth. But 18 lunations ot 20 days were the same as 12 of 30
daj's each, — also 18 houi's of 80 minutes were equivalent to 24 hours of 60 minutes
comparing Enoch's day with our own.

"When therefore Enoch numbers 60 days to the sun in its sixth gate (cap. Ixxi-
45), he attributes 6X60 days to the sun yearly; and half that time, 6X30=180 to
the moon.

Hence the Hindus seem to have constructed their idolatrous symbolism for
the year of the 14 Manus numbering 14 Satya yugs of 20 days each. For, to
the 180 days of lunar time in the astronomy of Enoch, the Hindus seem to have
added the 100 days — chronicled as years to the life of Aphophis, by the Egyptians.

Thus " Aphophis " was the " Diespater " of the Egyptian SOTHIS of 15 days
from Solstice to Solstice. Hence probably the Hindu Paronvan or month of 15,
daj's ; as symbolized in the lunar arc of the suns Western gates from the
Summer Solsti<e to the H inter Tropic, 'i he new moon of the Autumnal Equinox
divides this symbolism in the half; and the Chinese make especial offerings to the
new moon at this season. This must clearly have been also Jeroboam's idolatry,
1 Kings xii. 32 ; and no douit suggested the commemorative symbolism of the
Mtdieval Christian Church (fur the Virgin and the inlant Christ, in imitation of
that for Diana of the Ephesians)/roj)i a mistaken zeal burdeiing on idolatry itself.

The symbolism here constructed to illustrate this will be convincing proof of
the fact, and likewise respecting the symbolic meaning of Mahomet's split-moon
and star meaning SIIIIUS, or the Dog-star.

When the Ephesians said that " the image of their great goddess Diana fell
down from Jupiter " (Acts xix. 35) we must bear in mind that the first symbol of
that idolatry was a meteoric stone ; — and this is what is meant by the image
falling from Jupiter, as from heaven.

That mefeorie stone thus wonderfully coming down upon them was, to the
ancient Philosophers of the heathen world, what the falling of an apple from a
tree was to our great Sir Isaac Newton ,• the heaven-sent occasion of reflections
on the works of creation. These subsequently led to the substitution of a
Geometric symbolism for the meteoric stone in the worship of Diana ; and to the
substitution of a Christian philosophy by Sir Isaac Newton for the old astronomy
of an Astro -theological Idolatry.

Observations on the last S}-mbolism, as that of the 30 years Cycle
of the Egyptians, which extends over the whole Chronology of

Eratosthenes

Whatever historical value that Chronology may have it can never rise higher
than that of vaguely associating the oldest oriental traditions of man's history
with the earliest comi)utations of Solar and Lunar time by Cycles — each day and
month and year of which (with the principal divisions thereof) — was regarded
as an impersonation of " Diespater," representing their idea of the World as
ever lying under the superintending Providence of God. Thus, however, they
worshipped God only in the form of that superstitious idolatry which Christ was
manifested in the flesh to destroy by the brightness and glory of his Resurrection,
Ascension, and coming again continually with gifts of the Holy Ghost to sanctify
man's human will that his heart may know in peace the comfort of a Saviour's
presence ever mystically abiding therein, when worshipping God aright. — John
iv. 20—26, with Acts xvii. 22—32.

The 38 Kings in the Canon of Eratosthenes represent the lunation of 30
days in its relation to the Cycle of 30 years ; and to the oldest Lun\r circuit of
8 days, or seven days, measured by a Quadrant of the Circle which numbered as
manv degrees to the lunation of 30 days as to the oldest stellar year q/" 4 X 63
ur 332 days ; for which that 0/4x90 = 360 teas substituted in very early
times.

They divided this circle into 18 hours of 20 degrees — or 36 half hours of 10
degrees ; for the 18 nomes in their Temple of Vulcan towards the North and 18
towards the fc'ouch.

The Quatlrant of 83° or of 90° they maJe the measure of their Lunar Circuit
of 7 or 8 days — under the Myth of Hydra, measuring a Celestial arc of 90°
between Leo and Scorpio. But they doubled this to represent an arc of 180"
from TAURUS to Scorpio, when representing Hydra as the Symbolic Dragon
of the Moon's nodal line in LEO.

This symbolism, in its association with the ARK and the Dog-Star, mythically
connects the times of their 8 older gods with the tradition of the flood of Noah's
day ; and the preservation of only 8 souls in the Ark which Noah was propheti-
cally instructed of God to build, as a refuge for himself and his family whilst the
waters of the flood should prevail.

The 1075 or 1076 years of the Chronicle number twice 360 for the days and
nights of the old Solar year, with a remainder of 355 for the oldest Lunar year.
Or it may be represented as numbering 2 X 355 = 710, and 710 + 365 = 1075.
Thus it would number two Lunar years to one Solar year ot 365 days. This
follows the Astronomy of Enoch in representing the light of the Moon as derived
from the Sun to the exact extent of one half.

Tht first Division of the Chronicle numbers 305 years to the 8 oldest kings
from Menes to Gosormies inclusive. But 'g"= 38^. This may present a clue
to the limitation of this Chronicle to the reign of 38 kings.

The second Division of the Chronicle extends over 22 kings from Mares to
Soikunius, or Ancunius Ochu inclusive : — and numbers 521 years to the sum of
their reigns.

But 521 less 330 leave 190 days according to the difference between two Cynic
Circles of 443 years = 886 years compared with the 1076 years numbered over
the whole Chronicle.

These 22 kings reigned in the Solar year of 365 days and in the Lunar year of
355 days. Also the leign of the 15 generations of the Cynic Circle, fiom Menes
to Saophis inclusive, terminated in their times.

But 15 X 22 give the 330 kings of Herodotus in a form to include therevrilh
the reign of the intercalary Moon NITOCRIS, as a iloon of 30 days, completing
the old SOLI -Lunar year of 3()0 days. But when 332 days were numbered to
the oldest year of the 12 gods (as 4 seasons of 83 years numbered to MELIUS
in the old Chronicle) then the lunation of Niiocris would represent only 7X4
== 28 days for the 28 + 332 = 3GU days.

The above fwo divisions combined make up 8 + 22, or 30 kings ; for the
lunation of 30 days, and the Cycle of 30 years. These tivice number the 15
generations of the Cynic Circle.

1st — As reigning for 443 years from INIenes to Saophis, according to the old
Chronicle.

2ad — As 15 kings from Sen-Saophis to Ancunius Ochu (the last king of the
Lunar year of 355 days) inclusive. These reigned 383 days of years —
or 300 with HORUS'^//eiV Chief; and 83 with HELIUS in one fourth
of the Stellar year of 332 days numbered to the 12 gods in the old
Chronicle.

But 443 + 383 = 826. Also 1076 years (as the sum of the reigns
numbered to the 38 kings) less 826 years leave 250 days of years to the
last 8 kings.

The third Division therefore numbers 8 kings and 250 days of years, as the
sum of their reigns. These '^° days convert the old 30 years (.ycle into one of
31 5 years, for the 'J^^' days, which the Egyptian Priests reckoned to Herodotus
as 11340 years from Menes to SETIIOS the last Egyptian priest of Vulcan.

But, besides thus establishing the true character of the Canon of Eratosthenes
as the result of my third attempt to decy])her this enigma, the last symboli-ni
will, when compared with the Frontispiece, (which explains the four headed
symbol of Ezekiel's vision, c. i. v. 10. from the sculptures of Assyrian idolatry
on the front of the Palace of Khorsabad,) mark the progress of thought from
its first conception to this conclusion on the subject of these tracts.

The lunation of 30 days considered also as a Cycle of 30 years, and as that of
one Solar yeir divided into four seasons, or as a Lustrum of four complete Solar
years — repeating the Oriental symbolism for the four seasons of each year in
each quarter of the Cycle, will explain conclusively the origin and character of
the Jour-headed symbolism, in the prophetic vision of Ezekiel's reference to
heaven — as the throne of God ruling in heaven throughout all vicissitudes of the
seasons — and mysteriously influencing the vicissitudes of human life ordained
over men individually and by nations.

Thus, when the Egyptian Priests told Herodotus that there were 11340 years
from MENES to SETHOS, the last King of Egypt who was also a Priest of
Vulcan ; and that the Sun had, in the above period, "four titnes deviated from
his ordinary course, having twice risen where he uniformly goes down and twice
gone down where he uniformly rises," we are to understand that Menes and
Sethos impersonated the beginning and the end of the 30 years Ci'cle, in its
relation to the reign of the 12 God-Kings of Egypt in the Solar year of 12 x 30
or 360 days. But 'j^° z= 3H years, in substitution for the primary Cycle of
30 years.

Though discovering the truth thus far, I was wholly at a loss to understand
the importance of the 30 years Cycle, otherwise than as the lunar half in the
old Solar Cycle of 60 years. Happily, however, I obtained through Messrs.
Johnston, of Edinburgh, the Map Publishers, that introduction to .Mr. E. Sang

which relieved me of my perplexity by the valuable information that it must
have been the Cycle by which they calculated the return of the new Moons to
the same parts of tlie heaven as when the beginnings of their Solar and Lunar
years were at first determined with relation to some or otlier of the fixed stars.
That of course was the Dogstar in this case. Tlie Hindus, however, date the
beginning of their year from the rising of the Pleiades in Taurus. Henre the
winged Lions and Ihdls of Oriental Idolatrous worship.

A brief inspection of the last symbolism, compared witli Enoch's description
of the two Equinoctial lunations, will explain how the Egyptians represented the
Sun as changing the place of his rising and setting 4 times in the Cycle of 30
years, and in the four seasons of the year annually ; even as the Moon in the
four quarters of each lunation.

For, when at the Tropics, its circuit in the Northern Hemisphere was limited
to an arc of 90° by the Equinoctial ; and similarly when la the Southern Hemi-
sphere.

Also when at either of the Equinoxes its circuit would be thus limited by the
Tropics.

For Enoch describes the Sun and Moon as going backwards and forwards
within these limits ; measuring his day time by a semicircular arc of 180° — viz.,
90° on the Eastern and 90° on the Western side of the Southern Hemisphere.
He also measures his night in like form, — viz., by 90° on the Western and by
90° on the Eastern side of the Northern Hemisphere.

Thus, though they gave to the Cycle of their year that circular form which we
have retained, their primary circuits of Solar and Lunar time ivere limited
within the arc of 83° or 0()° for one fourth of the Circle ; both to Helius and
Aphophis.

It has been an extremely perplexing task to construct a moveable diagram
which shall represent the phenomenon of the Sun and ^loon consistently with
our notions of the heavenly bodies, and yet describe this alternately advancing
and retrogade motion of the Sun and iloon which characterises Enoch's descrip-
tion of the Equinoctial lunations. But I trust my present attempt will at least
be an important improvement on its predecessors, if not fairly successful on the
whole.

Premising that the Sun's circuit proceeds in the direction of the signs of the
Zodiac, from Aries to Cancer (for the lunation of the Sun's fourth Eastern gate)
and from Libra to Capricorn, (for the Sun's third Western gate,) the Moon will
be in its ascending node at the Sun's fourth Eastern gate : as thence travelling
northwards with the Sun to the Summer Tropic. But the Sun's course from
Libra is Southward towards Sagittarius ; and so far he proceeds attended by the
Moon. Thence (as from their tropical limit Southward) the Moon returns with
the setting Sun to Libra again ; and there becomes full.

Then the IMoon turns/rom the Sun when turning toivards the Sun's sijcth
gate at the Summer Tropic. This turning away from the Sun is (if I mistake
not) the origin of the fable relating to the robber Cacus, who, as Hercules was
returning from his victory over Geryon with his oxen, stole some of them, and
dragged them backwards into his cave, that the traces of their footsteps might
not lead to a discovery.

Now the Coptic word for a heifer is that used for the ^loon (" ahe ") in the
Egyptian hieroglyphics. Also the Mohamedan month Athir is the month of the
heifer; even as Pen-te- Athyris (No. 31 in the Canon of Eratosthenes) means,
I believe, the heifer of PAN. Also the Coptic " Coc " (Grecized into Cacus)
means sepultura ; and this idea is figuratively applied to the obscuration of
Lunar light as it approaches to the Sun's sixth gate ; or Cancer, where it is

destroyed by the then increasing intensity of Solar influence. Hence this Cacus
was a fire-vomiting monster.

But Hercules (as a God-king of the Solar year) on first turning Southward
from Ivibra, did not discover that Ms coivs (or attendant Moons) had been taken
from him. On coming however to Aries he recovers them, and they once more
travel together for awhile : after Hercules had overcome the Moon' s fire-vomiting
enemy at the new Moon in the Lunation.

There is no doubt on my mind but that the motions of the heavenly bodies
were thus made a matter of fable by the ancients to make the earliest possible
impression on the infant mind — just in the same way as our nursery rhymes
sometimes blend laughable nonsense, like that of

High diddle diddle

The cat and the fiddle

The cow jumped over the Moon, &c.

with ideas capable of exercising a morally useful influence on the mind, when
reason begins to dawn.

The conclusion thus arrived at confirms the explanation first given of Ezekiel's
vision, cap. i. 10, as referring probably to a symbolism of Assyrian idolatry for
the throne of God.

The Eagle, therefore, of Ezek. i. 10 may have been a symbol for the moun-
tainous region of the S^outh. For the great Canal of Southern Egypt was railed
that of the Faioum, which Osborne, vol. i. p. 391, explains as the great canal of
the Eagle. The constellation of the Eagle and Antinous on our globes is in the
extremity of the Northern Hemisphere just above Sagittarius.

Thus they seem to have assigned to the beginning of their yearly Cycle the
idea of lime being winged, and the symbols for the year in its three seasons (as
divided only into three at first) unite the Lion and Bull, in winged form, to the
Eagle \n the Sun's first gate of Enoch's Astronomy. For, describing the laws
of Lunar light and motion compared with the apparent motion of the Sun —
Enoch, cap Isxii. v. 2, says of the Moon, " Its chariot, which it secretly
ascends (as giving no light at the first of its change) the ivind bloivs ; and light
is given to it by measure.

For the man we have the Tyrian Hercules, (which idolatry characterised the
Apostacy of the Jewish nation in the days of the Maccabees,) c ipied from a
bronze now in the British Museum. His symbolic attribute of Hydra placed
him near the Dog-star and to the Sun in Leo, when the year was only divided
into three seasons. But when lunations and years were divided into four parts
or seasons ; the symbolism for Hercules was varied ; and his position in the
heavens likewise.

For on our globes his place is to the South West of the Solstitial Colure at
the winter season. His symbol is there varied ; — and his companion is Cerberus
instead of the Dogstar SIRIUS ; beinrj then numbered with the dead as de-
stroyed by a poisoned robe steeped in the blood, of Hydra.

Nevertheless he is symbolized, even there, as destined to have a return. For
he is turning Eastward, to the opening Cycle of a new year, with three serpents
and the apples of the Hesperides, or Western gardens, in his hands ; for a
restoration of the Cycle of the year in its other three seasons, — the last of which
(as that of the returning flood) was symbolized to Hydra rising in Leo soon
after the Dogstar in 14° Cancer,

This seems to illustrate what Herodotus says of Rhampsinitus, lib. 11, cap.
121, who, be it remembered, was the Egyptian King who, as Bacchus, descended
below the earth, where he played chess with Ceres, niternalely winning and
losing. "On his return (e. e , when winning) she presented him with a napkin

embroidered with gold ; " symbolizing the return of the harvest, in its first fruits,
with the Vernal Equinox.

"\^ hen McEris, King of the South, built up the North entrance of the Temple
of Vulcan the bej^inning of the year was changed from Capricorn to Aries ; and
the above-named Rhampsinitus, reigning in Leo, built up the West entrance of
the same Temple.

But Asychis, reigning then in Sagittarius, built up the East entrance ; possibly,
as representing the place of the setting Sun in his first gate.

The shrine of PROTEUS lying towards the South of the Temple may mean
the full Moon of the Thoth in Capricorn. For Proteus reigned in Cancer — and
the Thoth was the full Moon nearest to the Heliacal rising of the Dogstar in 14°
Cancer,

In the West entrance of the Temple of Vulcan, Rhampsinitus " erected two
statues, 25 cubits in height. These symbolize two circular arcs of 90° each.
That which faces the North the Egyptians call Summer, the other to the South
Winter : this latter is treated with no manner of respect, but they worship the
former ami make offeiings before it." Compare the Dogstar by the ARK for
the Summer Symbol, and CERBERUS by Hercules for the Winter.

The Winged Pegasus, or seven-headed war-horse, was the heathen symbolism
for the world's regeneration, as looked for prophetically by themselves also, but
only through the medium of war.

As a typical symbol of their expectation annually renewed with the regenera-
tion of physical nature at the Vernal Equinox, they placed it in that position to
mark the beginning of a new career for the horses and chariot of the Sun on
the opening of every new year.

Under the typical ordinances of Mosaic institution, the Sun and Moon in their
courses were appointed equally for signs as for seasons aid for notices of fleeting
time. That the annual regeneration of physical nature is therelore the divinely
ordained symbol of a typical instruction, respecting the predicted regeneration
of man cannot be doubted, especially on reading 1 Cor. xv. But the expectation
of the heathen and that of Jewish prophecy which foretold the coming of Mes-
siah as the Prince of Peace were essentially difTerent. Thus, under the Jewish
Theocracy, the sacrifice of the Paschal Lamb at that season of the year fore-
shadowed the regeneration of the world as destined only to have spiritual and
everlasting effect through suffering of self-sacrifice on the part of the innocent ;
makino- the perverse counsels of unjust violence destroy those ruled thereby —
when overpowered of the same in the reaction of its consequences.

Thus the regeneration of the world in Christ is emphatically described in
Jewish Prophecy as destined to be realized only by gifts of the Holy Ghost
manifested unto the spirits of all flesh for good ; and representing the true
meaning of his predicted coming again in the kingdom of his Resurrection glory,
for the salvation of all who are influenced thereby, through faith, unto righ-
teousness.

Thus the symbolism of Ezek. i. 10, for "heaven as God's throne," (Isaiah
Ixvi. 1 ; Psalm xxxix. 20) seems to have been one familiar to the Jewish mind,
though intimately associated with the Baalism of their heathen neiglibours. —
Hence Ezekiel seems to have made it the basis of a prophetic instruction respect-
in'^ the object of the Babylonian captivity, as ordained of God " for good " to
the Jews, and, through them, to the heathen.

Similarly, St. Paul made an idolatrous superstition of the Athenians the
occasion of a new instruction respecting the worship of God in Christ ; by a
spiritual and truthful hope, as substituted (under his new and everlasting Cove-
nant with all flesh through Israel) for the typic:il and ceremonial law of animal

sacrifices, which was repealed thereby; as predicted in Dan. xii. 11, 12, com-
pared with John iv. 20—26 ; Acts xvii. 22—32.

If all this amount of assumed evidence for the true meaning of Jewish Pro-
phecy (in its relation to the symbolism of the Apocalyptic vision as moulded
from that of the then Egyptian idolatry to predict the utter and irrevocable
destruction thereof, when the Faith of Abraham and his seed, as revealed in
Christ, Galat. iii. 16, should have spiritual and truthful effect in all lands,) be a
delusion of false enthusiasm, then have I foolishly wasted much time and money.
But I cannot think this, otherwise at least than that such may very possibly con-
tinue to be the case, so far as I am personally concerned, to the end of my days.
But I cannot really doubt that I shall have herein opened (by a mercy of Provi-
dence) the germ of thoughts which, when more happily handled by otliers, will
be of good service to our National Church ; as based on Christ in the eternal
foundation of Righteousness made attainable by faith to the salvation of churches
and nations no less than of individuals.

When this eternal truth is driven into the background, to give more prominent
effect for a time to other questions of secondary importance respecting the law of
our faith, it is a bad sign. 1 Cor. iii. 12. On the contrary, however, our national
Church seems to embody a larger measure of this tolerant and expansive in-
fluence of Christianity for good in the world than I have witnessed elsewhere.
This may be a partial judgment ; but may God's blessing establish it with
amended and truthful effect.

An after-thought, in fuller explanation of the Myth respecting Hercules and
Cacus ; as an allegorical description of the varying relations of the Sun and
Moon, half yearly; and in the half of every lunation of 30 days, as the month-
year of the Orientals anciently.

The Cave of Cacus was the Horizon of the Northern Hemisphere, extending
from West to East by North.

PAN was the oldest of the eight primary God-kings of the Solar year ; and
HERCULES was one of the twelve who reigned after them. Herod ii. cap. 145.

The Coivs of Hercules are the Moons ; and the Myth of their being dragged
backwards by their tails into the cave of Cacus, (that their footsteps might not
lead to the detection of the robber when missed,) relates to the rising and setting
of the Sun and Moon being reversed half-yearly; accordiig to the Astronomy
of Enoch, as followed in this respect by the Egyptians. See the description of
the labyrinth, with its six extrances to the North and s;a' to the South, after
Mreris had made the Vernal Equinox represent the North entrance of the Temple
of Vulcan. Herod ii. cap. 101 and 148.

Thus, whilst the order of the six Eastern signs from Capricorn to Gemini
represented the Sun's apparent daily track through the heavens, as iirocceding
from East to West by South, the Moon sank under the horizon, throughout the
Sun's six Western gates, moving in revose form, viz., from West to East by
North.

This reverse motion forms the characteristic feature of the Sun's lunations in
his third and fourth gates, as described by Enoch cap. Ixxiii. 5 — 10. It, there-
fore, pertains to the times of the six Gods whose reign was as that of the eight
who immediately preceded the twelve. But, comparing lunations with years, the
reign of the eight (for the 217 days of the old Chronicle) was for frds the year
of 328 days; as Manu's reign of light in each lunation for 20 days covered frds,

leaving one third to the obscuration of Lunar light by the reign of Aphophis.
Hence during the reign of the eight older gods the Solar year consisted of seven
months and the Lunar year oi five months ; no account being thus made of the
Sun's lunation in his .••ixth gate, as that wherein the light of the Moun was con-
tinuously consumed according to Enoch. Cap Ixxviii. 2.

Thus the 12 gates of the Sun, though nominally reckoned as 6 Eastern and 6
Western, were often, in t'ffect, numbered as seven to the Sun and five to the
Moon, or as seven months of Solar light given to the Moon compared with the
5 months, or 150 days of years for the predicted oppression of Egypt, by the
obscuration of Lunar light to that extent, annually. Herod ii. c^ip. 133. Also
as eight to (our ; for the eight signs measured by the golden age of jNlanu's reign
in each lunation, compared with the remaining four which measured the reign of
Aphophis.

But, admitting that the Coios of Hercules were Moons, and the Cave of Cacva
the Northern Horizon separating continuously between day and night, when did
Hercules first miss liis Cows ? and what was the jdace of his deadly encounter
with Cacus the Robber .'

To understand these questions, we mu-t consider that the IMyth, throughout,
not only compares the (Jycle of a lunation to that of the Solar year, divided into
3 or 4 parts, for Solar and Lunar seasons ; but it moreover compares the great
30 years Lunnr Cycle with the ordinary lunation of 30 days counting each day
for a year. Thus, for instance, Menes was a diurnal God-king in Capricorn.
He was also a Lord of 30 days, and Lord of the oldest Soli-Lunar year, or the
Egyptian PAN beginning the year in Capricorn.

In this latter reference of the allegorical Astronomy, the ^lyth compares the
annual displacement of the new ^loons, until their return to the same part of the
heavens at the expiration of the 30 years C}cle, with the vaiiations of the Moon's
place in a Circuit of 30 days from chant;e to change. Thus monthly for half its
course the Moon was turning from and for the remaining half towards the place
of its chnnije in the Sun's sixth gate. It was therefore in that gate that Hercu-
les (when substituting the Solar Cycle of 12 lunations each numbering 30 days
for the older form of the Lunar year) had his tivo encounters in sucression with
the fire-breathing won^ters, Gcryon and Caczis ; as impersonations of Lunar
light obscured in two successive lunations by the scorching splendour of the Sun
in his sixth gate.

The Hercules of this Myth is as the Rama Chandra of the Hindus ; or as
JIanu reigning in his golden age — the deliverer of the Moon (symbolized other-
wise as a Queen or Princess) from a periodical deprivation of her light by the Sun
in his sixth gate.

This may account for the anomalous impersonations of the Moon, by the
ancients as Lun!^v and Luna. Also for the Myth of St. George and the Dragon,
in its relaticm to the new Moon in Virgo.

Final attempt to ascertain the meaning of Enoch in his description of the
Solar and Lunar laws of light.

In cap. Ixsi. 9, he represents the Solar year as beginning in the sun's fourth
gate, or at the Vernal Equinox.

He represents also the u-ind as propelling the Sun and Moon in their Courses.
These he divides into two Hemispheres; viz., the Eastern numbering 6 gates to
stmrise between Capricorn and Gemini, and tlie Western numbering 6 gates to
sunset, between Sagittarius and Cancer.

He then adds, " The Sun sets in heaven, and returning by the North, to pro-
ceed towards the East, is conducted so as to enter by that gate, and illuminate
the face of heaven " (seemingly from his first Eastern gate, as the first gate of
the oldest Lunar or Month-year).

Digression on the general laws of Lunar light, as described by Enoch in cap.
Ixxii. Thus in verses 3, 4, we read of the Moon's monthly age, " Every month
at its exit, and entrance" (viz., into the East of heaven by the Sun's first
Eastern gate), it becomes changed ; and its periods are as the periofls of the
Sun, and when in like manner its light is to exist, its light is a seventh portion
from the light of the Sun.

(For, if the periods of the !Moon are as the periods of the SUN ; viz., 30
days in each of the Sun's gates, and these divided into 4 Lunar circuits of 7 or
7i days each, then one day of such a circuit must be as "a seventh portion from
the light of the Sun." Hence, also, a little lower down, the half Moon is said
to extend over seven portions, because the half Moon represents only one fourth
of a complete lunation ; meaning one half of the 14 days lunation from new to
full, or inversely.

The portion or half portion of v. 6, will refer to the twofold division of the
lunation of 30 days ; viz., 4X7^ davs or as 2 X 7 and 2x8 days =14 + 16
or 30 days. Hence, when dark in all its portions except a seventh out of the
fourteen from new to full Moon, reference is made to the Moon in the Sun's
sixth gate. See cap. Is.xviii. 2, 3.)

Thus it rises, and at its commencement towards the East (as said before, in
the Sun's first Eastern gate, whence the Egyptians date the THOTH of their
Lusirum from the full Moon in Capricorn) goes forth for 30 days.

At that time it appears, and becomes to you the beginning of the month.
Thirty days it is with the Sun in the gate from which the Sun goes forth.

Half of it is in extent seven portions, one half ; and the whole of its orb is
void of light except a seventh portion out of the ftnirteen portions of its light.
And in a day it receives a seventh portion, or half that portion of its light. Its
light is by sevens, by one portion, and by the half of a portion. " It sets with
the Sun {monthly, 1 suppose, will be the meaning of the last words), and when
the Sun rises the Moon rises with it ; receiving a half portion of light.

For its monthly age being 30 days, and the arc of 180° between the Sun's
Winter and Summer tropics to which the 6 gates of sunrise were limited, num-
bering only a lunar circuit of 14 days not counfitig the first (as the day in
which the Sun received a seventh portion of light from the Moon. Cap Ixxvii.
4.) Each day of its lunation in the Sun's Eastern hemisphere would only count
as half a day of the Moon's age, seeing that it would have both to ascend therein
from its 1st to 6th gate, and descend therefrom to the 1st gate again, before
completing its age of 30 days.

This seems to me to be the meaning of Enoch's words, as above quoted. For
he continues thus —

" On that night when it commences its period (viz., with the y?<// Moon a^
midnight, or in the ^uii's first Eastern gate) '■previously to the day of the
month ' (as counting only from the second day of the Moon, when reckoning
but 14 days from change to full) ' the Moon sets with the Sun,' or terminates
her circuit with the sun through his six Eastern gates, from full to change of the
Moon in the Suu's sixth gate, or at his Summer and Midday tropic." Hence
Enoch adds —

" And on that night it is dark in its 14 portions, i. e., in each half; (the
Lunar circuit from full to new in each hemisphere being limited to 14 days;)
but it rises on that day " (viz , at the Midday of the new Moon in his sixth gate)

" with one seventh portion precisely, and in its progrena declines from the rising
of the Sun." For it is then returning southward by its descending node, or by
the Dragon's tai', and in the Sun's Western hemisphere.

" During the remainder of its period its light increases to 14 portions ; " viz.,
from the second day of the lunation, or during the remainder of its descending
circuit from the Midday of the Sun's Summer tropic to the Midnight of his
Winter tropic, as then turning away from the gates of Sunrise.

Return to the Lunation of the Sun in his fourth gate.

It seemed essential to a correct understanding of the Sun's lunation in his
fourth gate (as described by Enoch, cap. Ixxi.) to make the above digression in
illustration of what he has said on the general laws of Lunar light in cap. Ixxii.

In his connluding observation on the relative position of the Moon towards the
Sun, when going forth from his fourth gate, Enoch says — " In the same man-
ner," viz., as at the beginning of the Month-year, the Moon goes forth from
the Sun's first Eastern gate into the Sun's sixth Wettem gate, whence the
reversible motion of the semicircular symbolism,) as the place of its change.

So it (the Sun) goes forth in the first month {i. e. of the Solar year) by a
great gate. He goes forth through the fourth of those six gates which are at the
rising of the Sun. He thus represents Solar and Lunar light as going forth ia
the Month-year of the 30 days' lunation in Aries later by three Zodaical signs
(when beginning in Cancer or the Sun's sixth gate), than the beginning of the
Solar year at the Vernal Equinox.

The Sun and Moon proceed together only "in the ^r*^ part of it," v. 11,
viz., from the Sun's fourth to his sixth gate, as from the Vernal Equinox to the
Summer tropic. But the gate itself has 12 windows to be opened " at their
proper periods," between the rising of the Sun in his fourth Eastern gate and
his setting in the fourth gate on a level with it in the West of heaven.

During this lunation the day is lengthened by an hour, and the night shortened
by an hour. The day then numbering 10 hours and the night 9.

The lunation in the Sun's fifth gate.

The Sun turns to his fifth Eastern from his fourth Western gate. During
this lunation the day is increased to eleven hours and the night shortened to seven
hours ; when the Sun sets in his 5th Western gate.

The Sun next turns to his sixth Eastern gate, rising and setting therein 31
days, because the day of this Month-year was also a Conductor of one of the
four Solar seasons. In this lunation the day attained to its Summer Maximum
of 12 hours and the night was lessened to its Minimum of six hours; on the
setting of the Su7i in his sixth Western gate. Compare cap. Ixxviii. 2, 3.

Then the Sun returns (from setting in his 6th Western gate) to his sixth
Eastern gate, for the beginning of his declining circuit from the Summer to the
Winter tropic. In this gate he continues rising and setting until finally setting
in his sixth Western gate again, after 30 days. But during this time the day was
shortened to eleven and the night lengthened to seve7i hours.

Then, after having been 61 days (called 60 v. 4o) in his sixth Eastern gate
until setting finally in his sixth Western gate, the Sun returns Eastward to his

fifth gate, after 30 days rising and setting therein, until at his final setting in his
5th Western gate the day is shortened to 10 hours and the night increased to 8
hours.

The Sun then turns to his fourth Eastern from his fifth Western gate. In
this gate he rises for 31 days, because the day of this IMonth year was also the
Conductor of a season in the f^'olar Cycle. The Sun now sets in the West, at
the place of the Autnmnal Equinox between his 3rd and 4th Western gates.
For then the day and night become equal again ; each numbering 9 hours.

The Sun then goes forth from its setting between the fourth and third Western
gates, (when setting at the Autumnal Equinox,) " and returning to the East pro-
ceeds by the third gale for 30 days, and setting in the West at the tliird gate,"
until concluding the lunation therein.

At this time the night is lengthened to 10 hours, and the day shortened to 8
hours.

The Sun then turns to its second Eastern gate, rising in it and setting in its
second Western gate for 30 days, until the night is lengthened to 11 hours, and
the day shortened to 7 hours.

Then the Sun turns to his first Eastern gate, rising therein and setting in bis
first Western gate for 31 days ; because the first and last day of this Month-year
was one of Enoch's four Conductors of the seasons. At this time the night is
increased to its maximum length of 12 hours, and the day shortened to its mini-
mum brevity of 6 hours.

Enoch here adds, " The Sun has thus completed its beginnings, and a second
time goes round from these beginnings." His reference here is to that older
beginning of the Solar year which prevailed before iMoeris fixed it at the Vernal
Equinox. Yet this latter is the beginning referred to from v. 9 — 12 ; and to
which he returns, in fact, before closing his Cycle of the Solar year.

His words, " and a second time goes round from these beginnings," indicate
two lunations iu his first gate, as in his sixth gate.

Hence we are told that it turns from its first Western gate to rise again in its
first Eastern gate for 30 days \x\\*A\ finally setting in the first Western gate, after
a contraction of the night into eleven hours and an extension of the day to
seven hours.

The Sun then turns to his second Eastern gate. Then (after rising therein
and setting in his second Western gate for 30 days, until the night is contracted
to 10 hours, and the day increased to 8 hours) the Sun turns from the gate of
his setting in the West ; and returns tj the East, entering by his third gate.

He then rises in his third gate 31 days ; because the last day of this Month-
year (as terminating at the Vernal Equinox, was one of Enoch's Conductors of
the four seasons). It closes its setting in this lunation between its third and
fourth Western gates, or at the Autumnal Equinox; when the night became
shortened to 9 hours and the day increased to 9 hours ; so that the Cycle closes
as it began with equal day and night.

Enoch concludes this part of the subject with these words —

" The year is precisely 30 1 days. The lengthening of the day and night, and
the contraction of the day and night, are made to differ from each other by the
progress of the Sun. By means of this progress the day is daily lengthened,
and the night nightly shortened."

Comparing the above words with the facts of the case, we shall best understaad

their precise meaning. Whilst the Sun was ascending from the Equator to the
Summer tropic, tlicir day was increasiufj and their night decreasing to the extent
of one hour monthly, or one hour in eacli of the three Zodiacal signs. Also
when returning from the Summer tropic to the Equator again, the day decreased
and the night increased monthly, for the three months in the same ratio.

But 3 hours on Enoch's hour circle measured G0°, whereas the whole arc
measured 90° ; and 90° less G0° leave 30° for as many days. Thus if the first
Quadrant from the Winter tropic to the Vernal Equinox numhered at the Equi-
nox 90 days and 90 nights, the addition of 60 days and 30 nights to 90 nychthe-
mera (or days and nights) makes up tiic 180 days in their semicircle of 180° for
the half year of their Solar Cycle. Thus the day of their Northern horizon
would be continually lengthened and their night shortened from what they were
at the Equator, until the day became double the length of the night at the Sum-
mer tropics.

By the same law the night would become double the length of the day at the
Winter tropic. For 90 + GO = loO would leave only 30 out of 180 rescued
from the predominance of night over day in that half year.

Hereby we arrive at a pretty clear meaning of what the Oracle of Buto meant
when it told JMycerinus that Egypt was to be oppressed for 150 years ; viz., for
the 5 months that the Sun was in his Western gates after ceasing to rise and set
in his sixth gate. For 5 X 30 = 150 days, and each day was mythically reck-
oned as a year.

Also, whilst the symbolism of Enoch limited the gates of the rising Sun to
six, we see how provision was made therein to show that, throughout the twelve
months of the Solar year, the Sm/j rose invariahly in his Eastern Hemisphere.
This was effected by changing the place of his rising and setting half yearly ; so
that his descending course from the Summer to the Winter tro])ic was measured
along the same arc of 180° from Capricorn to Gemini ; but inversely.

His setting in his Western gates identifies the night time of the Solar year
with the ascending and descending courses of the Moon in the Sun's Western or
Lunar Hemisphere. Thus the Cycle of the Soli-Lunar year was symbolised as
the lunation of 30 days and divided into 2 lunations (ihe Thoth and Sothis) by
the Egyptians. The Thoth represented the Moon in tlie Sun's Eastern gates,
ascending as the Sun descended into the West. Cap. Ixxvii. 15. The Sothis
was the Moon of the Sun's Western gates.

In Enoch, cap. Ixxvii. 15, we read, respecting the Month-year of the Sun's
lunation in Aries, that " It becomes completed on the day tbat the Sun descends
into the West, while the Moon ascends at night from the East."

This simple fact explains the basis upon which the Egyptians constructed the
symbolism for their Lustrum, or great SOTHAIC year, in its relation to their
two lunations of the THOTH and SOTHIS.

These were sometimes considered as only half lunations of 15 days each ; at
others as lunations of 30 days, each having both an ascending and descending
circuit of 15 days in his own Hemisphere.

The Sun's Eastern Hemisphere was that of the THOTH, his Western Hemi-
sphere was that of the SOTHIS.

Hence the quartering of either lunation midway between the place of new and
full Moon, represented both the '^Evening and Morning" for thej^rs/and sixth
or for the /r*/ and /a67, and consequently for all the six days, or months, or
years of this Cycle ; on comparing the hour circle of Euorh's day with the luna-
tion of 30 days, and with the Cycle of the Soli-Lunar year, numbering 12 X 30
or 360 days.

The most ancient year was Lunar, beginning' in the S\xn'sfrs( gate, or at the
Winter tropic ; when the Solar year began in the Sun's fourth gate at the Vernal
Equinox. Comparing this fact with Enoch's words, cap. Lxsiii. 13, "The Moon

brings on all the years exactly," the reason of the symbolism becomes clear

The Moon, at the full, is always in opposition to the Sun's place in the Ecliptic.
Hence, when the INIoon began its ascending circuit in the East, from South to
Korth, or from Capricorn to Cancer, the Sun would begin his descending course
in the West, from Caucer to Capricorn. Similarly, when the Moon began her
descent in the West from the Sun's sixth gate, the Sun began his ascent in the
East from his^rst to his sixth gate, or from the Winter to the Summer trojiic.

Thus both the Sun and the Moon reversed their setting's at the tropics. Their
risings (whether ascending from South to North, thr .u?h the East, or descending
from North to South, through the West) were measured to them respectively in
their own Hemispheres. Thus the risings of the Sun (whether ascending or
descending between the tropics) are equally in Enoch, cap. Ixxi. measured by
the arc of 18t)°, which subtends the Eastern Hemisphere, or by the lunation of
the THOTH. The settings of the Sun, in like form, (whether ascending or
descending between the tropics,) are equally in Enoch measured by the arc of
180° which subtends his Western Hemisphere, or by the lunation of the SOTHIS.
This whilst amply explaining the marvellous statement of Herodotus lib. ii. cap,
142, and showing its relation to what Enoch says, cap. Ixxiii. 5, about the
Moon's changing its settings, on stated months, (viz., at the tropics, or in the
Sun's_^r*^ and sixth gates,) fully shows also the character of the Astronomical
fact which underlies the symbolism of the Egyptian THOTH and SOTHIS.

Should it be here objected that the Sun's tropical changes are but two, whereas
Herodotus says that the Sun /bar times changed the place of his rising and set-
ting in 11,340 years, meaning in the Cycle of 31w years of 360 days each ; or
in 11,340 days.

The objection would be untenable, except for the time that the Cycle of the
Solar year was divided only into its Eastern and Western Hemisphere.

For the Sun and Moon then beginning their respective courses at the opposite
tropics would each have an uninterrupted arc of 180° ascent or descent to pass
through belore changing the place of their rising and setting.

But when the beginning of the Solar year was fixed at the Vernal Equinox,
the Cycle thereof was in effect divided into four parts for four seasons, — when
separation between day and i.ight was made by the Equinoctial Colure between
the Northern and Southern Hemispheres.

For thenceforth neither Sun nor Moon could travel further from either Equinox
than an arc of 90° without reaching the tropic which determined the change of
its rising or setting.

Thus as the Sun was going westward by the South between Aries and Libra, it
was reckoned as turning back again towards the East from the Southern or
Winter tropic. Similarly when the Moon was going Eastward by the North
between Libra and Aries it was reckoned as turning back again into the West —
from the Northern or Summer tropic. It was thus also when the Sun was trav-
elling bHween Libra and Cancer whilst the Moon was going from Aries to
Capricorn. See Enoch, Ixxiii. 5 — 10.

But, when Mceris built up the North entrance of the Temple of Vulcan, by
fixing the beginning of the Egyptian Solar year at the Vernal Equinox (in tran-
sition from tlie older and Lunar beginning of the year at the M inter tropic) the
" Evening and Morning" of the first and last days consiiicuotisly identified the
Hindu PAROUV AN of 15 days from horning to horning of the THOTH
and SOTHIS, or Solsticial lunations, with a new symbolism for the six or

neven days, (for the sixth month was in Enoch, Ixxi. 45, reckoned twice) monthn
and years between the beginning and end of the Cycle ; as symbolized to the
Northern horizon, extending from the Vernal to the Autumnal Equinox.

Thus " Evening and Morning " were the first day. Also " Evening and
Morning " were the sixth and last day of these Cycles, in their common relation
both to the oldest Lunar year which began at the Winter tropic, and to the Solar
year when its beginning was fixed at the Vernal Equinox.

But the days of these ancient symbolisms were also numbered as hours,
months, and years.

For each season, when lunations and years were divided only into 3 seasons,
numbered sijc hours (oi the hour Circle of Enoch's day), when comparing the
oldest Cycle of day and night with that of months and years. But when day
and night were divided into 12 hours each, the symbolic identity between the
hour and the day, the month and the year, (as referred to in Rev. ix. 15, to par-
ticularize a com])lete Cycle of time for which the inhabitants of the then world
should be devoted to judgment when rejecting Christ for Judaism and Heathen-
ism) was fully realized.

In my previous interpretation of that passage of Revelation, I thought this
might be one of the meanir.gs ascribable thereto ; and these remarks will, I
presume, establish that as a fact.

But the 1290 days of Dan. xii. 12, compared with the 390 of Ezek. iv. 5,
(as 3 years 7 months compared with 1 year 1 month, for the month of the
" cutting off," Hosea v. 7 with Zech. xi. 8, added to one complete Cycle of
prophetic time ; as that of the old Solar year of 360 days. Dan. vii. 25 ; xii. 7,
with Hev. xii. 14) make me believe that this typical and prophetic Chronology
has a double reference. Thus " a month and a year " would (by addition)
represent the 390 days of Ezekiel.

But "a month and a year" would (under an identity of symbolic comparison)
represent only a year variously symbolized, as a circle divided into 12 parts for
the 12 signs of the Zodiac. For these 12 divisions represented the Cycle of the
year, at one time, as a Cycle of 30 days ; but at another as one of 360 days.

The ancients always typically and prophetically divided the circle into 360',
reckoned as so many days ; for the Cycle of the Solar year. With this they
symbolically compared all their other Cycles of time, by considering the circle
as geometrically numbering 360°, even when otherwise divided into a variable
number of parts to represent the hour circle of a day, the Cycle of the
lunation of 30 days, the Cycle of the Solar year, or of the 30 Solar years, or of
the Egyptian Lustrum of 1461 days, and the great Sothaic circle of 1461 years.
This in turn was multiplied by 25 to make the great Zodiacal Cycle of 36,525
years, which covers the whole Chronology of the Kings of Egypt hefore our
B. C. 350 ; according to the old Egyptian Chronicle as quoted in these Tracts.

SEQUEL

TO THE FOREGOING TRACTS

•

ON THE KELA.TION OP

CHRISTIANITY TO JUDAISM! AND HEATHENISM;

SUPPLEMENTARY SYMBOLISM

ZODIAC OF THE HINDUS,

COMPARING THAT GIVEN IN PLATE EIGHTY-EIGHT OF

MOORE'S HINDU PANTHEON,

WITH OBSERVATIONS MADE ON OTHERS,

IN WILSON'S VISHNU PURANA, COLEBROOKE'S ESSAYS,

AND IN

THE KEY TO THE CHRONOLOGY OF THE HINDUS.

Explanation of the supplementary symbolism for the Zodiac of the
Hindus, in its relation to Enoch's twelve gates of the winds, com-
pared with the twelve gates of the Sun, in the Astronomy of
Enoch ; and exhibiting a summary of the evidence — relatino- to
the mythic character of the Historical Chronologies of the Hindus
and Egyptians.

The first thing to be noticed is perhaps a matter of incalculable importance ;
viz. — The evidence derivable from Enoch's description of the twelve gates of the
wind, in favour of the interpretation I have elsewhere given to the statement of
Herodotus, on the authority of the Egyptian Priests, that the Sun four times
changed its risings and settings in the space of 11,340 years, meaning days in
the Cycle of Sl-i years of 360 days each. For Commentators have always been
accustomed to cite that passage of Herodotus as corroborative heathen testimony
in favour of their views of the miraculous interpretation necessarily required
for Joshua x. 13, in regard to the Kun and Moon standing still ; and for
2 Kings XX. 10, with Isaiah xxxviii. 8, in regard to the Sun going back ten
degrees on the dial of Ahaz.

At the close of my lecture on " Popular Superstitions," (read before the
Whitby Philosophical Society, 18G2,) I shewed how Joshua x 13, was to be
regarded as a miracle of Jewish power ujjheld by the Providence of God against
heathen opposition, without involving any miraculous suspension of the eternal
ordinances of God as to the courses of the Stm and Moon, whilst the world
shall endure. In the notes to these Tracts I have somewhere or other explained,
in like form, the meaning of the Sun going hack ten degrees on the dial of Ahaz.
For if, as commonly supposed, the miracle involved therein was an alteration in
the course of physical nature, (open to the observation of heathen equally as to
that of Jewish philosophy, in either case, restricted to the Priesthood,) and
not purely a miracle of prophecy — under circumstances wherein the confirmation
or confutation of the same was left determinable by God only, why should
Hezekiah have said, 2 Kings sx. 10, " It is a light thing for the shadow to go
down ten degrees ; nay but let the shadow return backward ten degrees /"

If the miracle had reference to an alteration in the ordinary course of the Sun,
for a specific object, it would have been equally great whether moved forward or
backward from its ordinary course But, on the supposition above suggested,
when the choice was submitted to Hezekiah in confirmation of his faith, (accord-
ing to the ordinance of Deut. xviii. 31, 22,) he chose the latter ofi'er — as risking
the prophet's truthfulness, with his life, on the chance of the Sun dial confirming
the word spoken by performing the object for which it was constructed during
one particular half hour of the day; viz., that wherein, if fine weather, the
shadow would begin to return. Had Hezekiah m;ide the opposite choice, the
prophet's truthfulness would have remained unimpeachable — whatever had been
the general character of the morning, if only there had been one half hour iu
which the dial would act.

But, if it can be clearly proved that the language of Herodotus implies no
miraculous interference vilh the ordinary courses of the Sun and Moon, the
miraculous interprctaUoiis commonly given to the above passafjes of the Jewish
Scri))tures must (if tenable at all, as I believe they are) be dirfcnded only under
qualification of tlii^ commonly received interpretations. The miracles were not
in tact of a character to interfere with the physical course of nature, but were a
miraculous exercise of Divine power making the ordinary courses of the Sun and
Moon confirm (as si(/ns appointed of God, Gen. i. 14) the words spoken to
Israel by his prophets, under check of liability to frustration or confirmation
from causes controlable only by the will of God — Deut. xviii. 21, 22, with
1 John iv. 1.

Tn accordance with these views of Scripture, the extent of miraculous power
attributable to a correct interpretation of Joshua x. 13, and 2 Kings xx. 10,
must (somewhat in the form 1 have elsewhere attempted) be limited.

When describing the twelve gates of the winds, Enoch begins with the three
gales of tlie East wind, as extcmiing from Pisces to Gemini, when compared with
the Hindu Zodiacs. He then turns to the South winds which, similarly com-
pared, extend from Pisces to Sagittarius inclusive.

He turns then (not as he would if describing a circular course from the South
to the West, but) froai the Soutli to the North ; thereby verifying the assertion
of Herodotus respecting the Su i twice rising where he usually went down, and
twice setting where he usually rose ; be/ore completing the Cycle of 30§ years
of 3G0 days literally or mythically reckoned.

Thus, reversing the Sun's risings and settings at the Solstices, Enoch made the
Cycle of the winds through their twelve gates begin with the East winds and end
with the West winds in the fourth quarter ; whereas, if their courses were cir-
cular, and beginning in the East wlien the Sun was entering Pisces, the termina-
tion of that circle would be in the first gate of the South wind as the Sun was
turning from Aquarius to Pisces.

The above observations necessitate my noticing what seems to me to be an
oversight of Colebrooke in his Essays, p.p Go, G7, when describing the place of
the Solstices on the Hindu Zodiac. For 1 think he has there confused the place
of the Moon's nodes (and I speak on the authority of the Hindu Zodiac given
in plate 88 of JMoore's Hindu Pantheon) with the place of the Solstices ; as that
by which the ascending and descending courses of the Sun and Moon were
determined only when the Cycle of the Solar year was divided into two hedf
Cycles ; viz., an Eastern and Western Hemisphere.

But when the circle began to be divided mto four parts — the Lunar circuit (as
limited by Enoch in his description of the Equinoctial lunations) was measured
by the arc of 90° between the Equinoxes and the Solstices, as a new limit of the
Sun's ascension or declension from the Equinoctial points, or when going forth
from his third and fourth gates.

Colebrooke's words are — "When the Sun and Moon ascend the sky together,
being in the constellation over which the YASUS preside ; (which he explains to
be DHANISHTH.\) then does the Cycle begin, and the (season) Magha, and
the (month) Tapas, and the bright (fortnight), and the Northern path.

" The Sun and j\Ioon turn towards the North at the beginning of Sravisht'ha ;
but the Sun turns towards the South in the middle of the constellation over
which the serpents preside; (which he explains to be ASLESIIA) and this (his
turn towards the South and towards the North) always (happens) in (the month
of) Magha and Sravana.

" In the Northern progress, an increase of day, and decrease of night, take
pi ice, amounting to a ^>/«a7'/!« (or 32 pa las) of water; in the Southerj, both

are reversed (i. e.. the days decrease and the niglits increase,) and (the difference
amounts) by the journey to six muhurtas."

We read, in a note on the above passage, " I cannot as yet reconcile the time
here stated. Its explanation appears to depend on the construction of the Clep-
sydra, which I do not well understand ; as the rule for its construction is
obscure, and involves some diiRoulties which remain unsolved."

Possibly, however, no more need be known about the construction of the
Clepsydra than is given above, for a right understanding of this passage.

For. as 6 muhurtas were (on the evidence of the above passage) measured by
2)2 palas of water in the Clepsydra; and as there were 30 muhurtas to a day and
night of the Hindus, answering to our day of 24 hours ; the ratio of day length-
ened and of night diminished by C muhurtas at the Summer Solstice compared
with the length of 15 hours day and 15 hours night at the Equator, would
clearly be 21 hours of day and 9 hours of night, making 30 hours to the
Nychemeron of day and night combined at the Summer Solstice.

But 6 muhurtas were i of a day ; or * the daily and yearly Cycles of 3G0°
compared with i the Cycle of 30 hours to a day, and 30 days to a month.

Again itli of 3G0° =z 72° ; and 6 hours or 6 days measure Lth the Cycles of
30 hours to a day and of 30 days to a month.

This ratio of increase and decrease by 6 muhurtas, or Hindu hours, between
the Equinox and the Summer Solstice, being measured by an arc of 72° (or 'th
of 3G0°) numbers only 12° to each muhurta or Hindu hour. The corresponding
ratio of increase and decrease on the Hour Circle of Enoch was limited to 3
hours, whilst Enoch reckoned to day and night at the Equator 18 hours of 20°
to an hour. His 3 hours ratio of increase and decrease was, therefore, measured
by an arc of 60° or i of 3G0° ; which also limited the 5 days Lunar circuit of
Enoch's Astronomy to two signs of the Zodiac.

Thus the Soli-Lunar Cycle of the Hindus compared with that of Enoch
represents 5 X 72° = 3G0° compared with G X G0° ^= 360° numbered to the 12
signs of the Zodiac, daily on their Hour Circle ; monthly in the Lunation of 30
days (divided into 5 times G days for 5 Lunar Circuits of 6 days, as 5 x 72° ; or
into 6 Lunar Circuits of 5 days, as 6 + 60° according to Enoch ; ) and yearly in
their Soli-Lunar Cycle of 12 Lunations numbering 30 diys each.

Returning however to Co'.ebrooke's Essays, we read therein, " Sravisht' ha is
given, in all the dictionaries of the Sanscrit language, as another name of
I)' hanishl' ha ; and is u^ed for it in more than one passage of the Vedas. This
is the constellation which is sacred to the Vasits ; as Aslesha is to the serpents.
The deities presiding over the twenty-seven constellations, are enumerated in
three other verses of the Jyotish belonging to the Yajush, and in several places
of the Vedas. The Jyotish of the Rich differs in transposing two of them ; but
the commentator corrects this as a faulty reading.

" In several passages of the Jyotish, these names of deities are used for the
constellations over which they preside ; especially one, which states the situation
of the Moon, when the Sun reaches the tropic, in years other than the first of
the cycle. Every where these terms are explained, as imacating the constella-
tions which that enumerai:ion allots to them. Texts, contained in the Vedas
themselves, confirm tlie correspondence ; and the connexion of Aswini anl the
Asivins is indeed decisive."

" Hence it is clear (adds Colebro ,ke) that DANISHTHA and ASLESHA are
the constellations meant ; and that when this Hindu calendar was regulated, the
Solstitial points were reckoned to be at the beginning of the one and in the
middle of the other: and such was the situation of those cardinal points, in
the fourteenth century before the Christian era."

For Solstitial points in the above sentence, I would read Equinoctial ; as the

place of the Moon's nodes during the lunation of the Sun at the Summer Sol-
stice, as repiTseiited iji the Zodiacs of the Hindus.

I would also make bold to suijgest tliat his Chronological assumption (i. e.
from the given data, if not better supported) tiiat the Solstitial ])oiiits were so
placed, as he says, in the fourteenth cenlxiry before the Christian era, is founded
wholly upon a common error respecting the beyinniny of the ttothiac year, as
said to date its first terminal ion A. D. J39 ; and its commencement, therefore,
B C. 1321 ; from about which time Bunsen and Lejisius would date the Exodus
of Israel out of Egypt, on the same erroneous data, 'i'he fact is they forgot the
mythic character of the yeais which composed the Sothiac year. Th'.-se were
primarily the 14G1 days of the Egyptian Lustrum, the divi:non of which into
four quarters was as the Sun's lunation at the Summer Solstice similarly
divided; oHf/ therefore having the Equinoctial points to represent the place of
the Moon's ascending and descending nodes.

Hence (as observed elsewhere) the reign of the three oldest gods of Egypt,
viz , PAN, UEliLULES, and BACCHUS, was in the earliest division of Lu-
nations ; and the Cycle of the Solar year into three seasons. But with these
three oldest god.^, the eight, viho produced the twelve, also reigned.

For in that primary division of their lunations and the Solar year into three
seasons, two out of the three as eighteen out of twenty-seven days, and eight out
of twelve months, were dedicated to the gods above or those of light and of the
day, whilst one third of their time was reckoned to the gods of the ni;;ht or
powers of darkness. Thus the twelve reigned with the eight, but not in the
form in which they reigned after the division of their lunations and the Solar
year into two Hemispheres, Eastern and Western, by the Meridian, extending
from Solstice to Solstice ; and subsequently into Quadrants, by the Ecpiinoctial
line crossing the Meridian at right angles in the midst thereof- H'^ncetbrth the
three AnA tht eiyht or eleven, (11 X 30 :zr 330) who produced the twelve,
became as twice six, or seven und five, whci at fiiSt c.ividing the Cycle of twelve
into oidy two half Cycles ; the limits of which were respectively bounded by —
as the risings and settings of the Sun and Moon were changed at — tlie Tropics.

The last division of Lunations and the Solar year into Quadrants of 90° for a
Solar circuit of 90 days — and for a Lunar circuit of seven days, (measured by
Hydra, as Aphophis, or the svnib.dic dragon of the Moon's nodes,) was that
which produced the cora|)utation by Lustrums of 14G1 days, and the great
SOTHL\C year of 1461 years^

Hence the division of Lunations into 4 X 7 =; 28 days ; and the Solar year
into 13 X 28 days or 304 du\s ; adding 4 days to the oldest Solar year nf 300
days as the four conductors of the seasons described in the Astronomy of Enoch.

But returning to the supplementary symbolism for the Zodiac of the Hindus,
as here constructed on a comparison with that given in p. 88 of Moore's Hindu
Pantheon, the outer circles are intend;d to express (as the case may require)
either parts or multiples of the time numbered to the reign of the H older gods,
who reigned with Surya, or their Sun-god, as ninth in the centre of their system.

Thus though the nine primarily reigned in a Cycle of their own, tiiat Cycle
soon began to represent only the half, or the third of a larger one. Thus Surya
and the V. primary gods, would, first of all, be the Sun reignuig in 8 Indian
seconds of time ; as 4 times 8, or 32 Indian Matires to one Casht'ha ; which
numbered 18 Nimeshas, " or twinklings of an eye."

But the Asterisms of the oldest Hindu Zodiacs were 27, or 3 times 9 thus
numbered to 4 times 8 or 32 LuUan Matires. Herein we trace, to its most
elementary form, the earliest oriental divijion of the Circle sometimes into three
and at others mXofour parts.

For the 18 Niineshas to one Casht'ha were tuo-thirds of the 27 Asterisms —

numbered to the golden age of Mamu's reign in each Lunation ; even as when
measured by 8 out of the 12 signs of the later Zodiacs ; and by 20 out of 30
days to a Lunation.

These two-thirds of the 27 Asterisras of the oldest Zodiac seem, by their very
name " twinklings of an eye," to have been thus symbolically separated off from
the other nine, for an approximate reckoning of the amount of Lunar light and
Lunar obscuration in Cycles of months and years, compared with the primary
Cycle of 8 Indian seconds to 4 times 8, or 32 Matires ; as equal to twice 9, or
18 twinklings of an eye in the Cycle of the Casht'ha.
This brings us to the division of the circle into 30 parts.
For 1 Cala = 30 Casht'has ;
And 1 Mahurta (or hour) = 30 Calas ;

And 1 Indian day answering to our day of 24 hours =z 30 hours.
Thus the Cycle of their day was as that of a Lunation numbering 30 days,
whence the oriental ideas of a monthly year and of a year-day.

Hence, for a comparison between our mode of computing time and that of the
Hindus, their day of 30 Mahurtas, or hours, was divided into four SAMANS ;
each of which numbered 3 hours of our time to 7^ Naigues of GO Indian
minutes each.

Thus the primary division of the Hindu Zodiac into 3 times 9 or 27 Asterisms,
was subsequently superseded by those of 4X7 = 28, and 4 X 7| =z 30 ; to
represent four Lunar circuits of 7, or 71 days; and to symbolize the circuit of
the Moon as limited to an arc of 90° between the Equinoxes and the Tropics, as
in the Equinoctial Lunations of Enoch's Astronomy, after the division of the
circle into four Quadrants.

Hence, in the times of their 8 older gods, who reigned with Surya, their Sun-
god, as a Cycle of 9 ; their Cycle measured only one-third part of the 27
Asterisms in the oldest Zodiac.

They reigned therefore three times, or during three seasons therein.
See the division of the Zodiac into three parts — Northern, Southern, and
Central ; and again into 9 and into 27 parts as described in the notes to Wilson's
Vishnu Purana, p. 22G.

Thus 3 X 9 = 27 and 4 X 9 = 36 (for 36 Nimeshas, or twinklings of an
eye in two Casht'has,) may indicate the origin of the 18 Ethiopian Kings of
Herodotus, in their relation to the division of the Temple of Vulcan by the
Egyptians into 36 nomes ; of which 18 were towards the North and 18 towards
the South. When the Solar year of the ancients numbered but 10 months, those
months numbered 36 days each. Thus 10 X 36 = 360 days to the Sun. Also
10 X 30 numhered 300 to HORUS ; and 11 X 30 made the 330 of Herodotus
to include the intercalary ^loon NITOCRIS, as the 30 days of difference be-
tween Solar and Lunar time in 5 years.

Similarly 10 X 20 (for 10 Satya yugs or golden ages of JManu's reign in the
Solar year) make up the celebrated Chaldean number of 12 Sari, or 120 hours
in 5 days of 24 hours, for the basis of the oldest Cycle of 5 days or 5 years ; as
the Maha-yug, or Divine age, from a Cali age of half a day, or from the pro-
phetic day of 12 hours.

Hence the Cycle of their Solar year was at first divided only into 3 seasons of
4 months or 120 days each.

This opens out a new feature of the calculation, which seems to offer a better
reason ion poetically numbering 5 years to the ancient L'lstrum, than that which
counts 4 years as 5, by numbering to 4 complete Solar years the beginning of
the 5th, as the beginning of a new Lustrum. For 5 X .360 like 4 X 450 (for
four reigns of Osiris) =: 1800 days. Now the reign of Osiris was in the Cynic
Circle, or Cycle of 15 months or 450 days of Solar time, as the 443 years of tiie

Cynic Circle in the old Egyptian Chronicle numbered 300 days to the Solar year
and 83 to tlie reign of Melius in one-fourth the Sidereal year of 332 days.

But 4 old Solar years numbered only 4 X 300, or 1440 days, dividing the
oldest form of the Lustrum into 12 seasons of 120 days each; for the reign of
the 12 gods in the Lustrum as in the Cycle of the Solar year.

Hence, on numbering 4 X 305|, or 1461 days to the Egyptian Lustrum, it
would in fact contain a 2>ortion of the bth year, when compared tvii/i (he oldest
Cycle of 5 years, as 5 X 300 = 1800 days.

Hence, as the older Cycle began to be superseded thereby, the Lustrum might
be poetically regarded as a kind of 5 years Cycle ; though in fact numbering
only 4 complete Solar years.

This proves what is meant in the 'Mythic Chronology of the Egyptians by the
8 gods who produced the 12. For thus they impersonated, as it were, the
earliest division of time into Cycles of 8 parts (modified into Cycles of 9) before,
the reign of the 12 gods, in half Cycles of six, so combined as to represent the
same under a subdivision of the whole Cycle into 4 Quadrants ; as 4 times 7 =
28, or 4 times 7i = 30 days to a lunation ; thus made to symbolize the Cycle
of their Solar year, and that of their Lustrum, numbering one Solar year to
each Quadrant of the Circle.

The years of the Cali-yug, or age of time and age of sin, when the Indian
Matire (or ^joth part of an English second) is made the unit of time, amounts
only to a day of 12 hours ; the prophetic day of the Hindus and Egyptians,
excluding the idea of night, as in Rev. xxii. 5.

600 Matires in 1 Eng. minute.
60 Minutes in 1 hour.

36,000 Matires in 1 hour.

. p J Hours of the prophetic day.

John xi. 9.

The Hindu Cypher for the Cali

age is
Ditto for Dwapa-yug
Ditto for Treta-yug
Ditto for Satya-yug or Manu's'

golden age

432^000

Matires in 12 hours.

864,000
1,296,000

Ditto in 24 ditto.
Ditto in 36 ditto.

1,728,000

Ditto in 48 ditto.

Ditto for Maha-yug or the Di.| 4,320,000
vine age

Matires in 120 hrs. or in 10 dys.

of 12 hrs. ^^5 days of 24 hrs.

But, when our English second is made the unit of time, the Cali age is as the

Maha-yug of the above computation ; viz., 10 days of 12 hours, or 5 days of

24 hours, thus —

60 ) 432,000 seconds of time for as many Mythic years of the Cali age.

60 ) 7,200 minutes.

12 ") 120 hours.

10 days of 12 hours.
Thus the Cali age is always one-tenth of the INIaha-yug, or Divine age, as the
sum of the four human ages ; of which the second doubles the first ; the third
trebles the first ; and the fourth quadruples the first. But l-f2 + 34--l==
10. Hence, if the Cali Cypher be reckoned in half seconds, we have a Treta-
yug of 75 days from a Cali age of 2\ days.

THE DIAL OF AHAZ.

The structure of the above Dial will most probably have been similar to that of
the Greek Egyptian Dial, bp,longi;ig to the ago of the PtolemiecS, and brought
from the base of Cleopatra's Needle, at Alexandria; to be deposited in the British
Museum, where it may now be seen.

For the hour lines on the Egyptian Dial are distant from each other on the
curved part by 15 degrees; and those on the side steps by 7i degrees, for half-
hours. A dial similarly constructed, according to the more ancient astronomy
of Enoch, which reckoned 20 degrees to an hour, — would have the side-steps
thereof graduated in J-hours of 10 degrees ; — whilst in the Hebrcvv of Isaiah
xxxviii. 8; and 2 Kings xx. 11, the reading is "ten degrees on the steps of
Ahaz " not on the Dial, as in our translation.

Reasoning on the actual measurements of the Greek Egyptian Dial carefully
considered (and so much so as to have constructed therefrom a model of some-
thing at least like it on a reduced scale of about i-inch for an inch) I have come
to the following conclusion respecting; the law of its mechanical structure.

The meridiai!, by representing the sixth instead of the tivelfth hour-line,
shews that the Dial was constructed to represent some modification of an ancient
Equinoctial, or Universal Dial.

For the Orientals ofttimes divided the day into 12 hours for every season of the
year; equally as at the Equinoxes, when the Diurnal arc from sunrise to sunset
numbers 12 hours of 60 minutes, or lo degrees to an hour in all latitudes.

The adaptation of this system of Dialling to N. Lat. 30 (as that of Alexandria
where this dial was found) gave 12 hours of 80 minutes, or 20 degrees to an hour
for the longest day, and 12 hours of 40 miiutes or 10 degrees to an hour for the
shortest day. It also numbered, for their mean time, 12 hours of 60 minutes or
15 degrees to an hour at the Equinoxes ; as equivalent to Enoch's computation
of 9 hours, each numbering 80 minutes or 20 degrees to an hour — when the
Cycle of their years and months and days were divided only into 3 parts by a
spherical triangle, each of whose sides represented a Chord of 120°.

The Alexandrine Dial exhibits, in its structure, traces of having been an
adaptation of the above system of dialling to N. Lat. 30, after the division of
their years, lunations, and days, into four parts.

For the alteration necessary tu adapt it to these circumstances, — the older form
of dialling which seems to have prevailed when the Cycle of the year was divided
only into 3 seasons, exactly answers to the measurements and marks of the
Alexandrine Dial, as I read them.

The side-steps would thus represent half an hour of their summer day as one
hour of their winter day. This, when the Cycle of the year was divided only into
three seasons, would represent the side-steps as graduated in divisions of 10 de-
grees each. For the six hours of 20 degrees numbered to the winter day of
Enoch's astronomy would be as our 8 times 15 degrees, or as 6 times /-i degrees
for the half-hours on the side-steps of the Alexandrine Dial, increased by the two
■hours of 15 degrees each which intervene between the meridian and the side-steps
on either side of the dial.

But G X 7^ = 45 degrees. These witli 2X15 = 75 degrees, which is the
measure of the arc on either side of the meriili;iii in the Alexandrine Diul. Also
twice 75° are 150" for tlie 10 hours; of 15 degrees which measure the winter day
of N. Lit. 30., wl)ilst twice 105° (or the difference between 75° and 180°) give
210° for the 11 hours of 15 degrees, which measure the summer day in N. Lat.
30 ; — since the division of the Cycle of years, months, and days into 4 parts.

Thus, when Herodotus says, " the Egyptians first discovered the pole," by
which some understand the Gnomon only of the dial, and others the dial itself,
most probably the latter is the true interpretation, if restricted at least to the
structtire of the Equinoctial or Universal Dial, wherein the pole stands in the
centre, or at right angles to the plane of the dial ; so as to vary the jiosition of the
sun's shadow thereon, as it seems to travel round that central / ole. This fully
accords with the etymology of the word pole, as the pivot or axis of a revolving
body ; and the cause of the revolution thus described by the sun's shadow.

Arrived thus far, by a seemingly secure process of inductive reasoning on this
intricate subject, I am emboldened to offer an opinion that the Egyptian Pyramids
(as slightly hinted at before) were designed as a colossal memorial of early astro-
nomical science ; and that the era of their building dates the transition period
between the earliest division of the year into 3 seasons, and that which we have
followed when dividing it into four seasons.

For, of the middle Pyramid built by the daughter of Cheops it is said in Herod,
ii. cap. 126, " The elevation on either side was 150 " feet ; by which I am dis-
posed to think degrees are meant. Thus 150 years in cap, 133, are to be inter-
preted oi degrees, for the days of the winter season in Egypt after the division
of the year into 4 seaso7is ; whereas it had been limited to an arc of 120 degrees,
when the Cycle of the Egyptian year was divided only into 3 seasons.

For when Mycerinus (whose Pyramid was not so high as that of his father
Cheops by 20 feet, though a regular square of 300 feet in height, and as far as
the middle of Ethiopian stone, Herod, ii. 134,) " w;is informed by an oracle from
the city Butos that he should live si^r years and die in the seventh; we are told
that " the intelligence astonished him, and he sent a message in return to re-
proach the goddess with injustice ; for that his father (Cheops) and his uncle
(Chephren), who had been injurious to mankind, and impious to the gods, had
enjoyed each a length of life of which he was to be deprived, who was distinguished
for his piety. The reply of the oracle told him, that his early death was the
consequence of the conduct for which he commended himself ; he had not fulfilled
the purpose of the fates, who had decreed that for the space of one hutidred and
fifty years Egypt should be oppressed ; of which determination the two preced-
ing monarchs had been aware, hit he had not."

We must here remember that these monarchs of Egypt were also Priests of
Vulcan, or of the Sun.

It is not therefore improbable that the obloquy thrown on the memory of
Cheops and Chephren by the Egyptians was associated with the division of the
year into three seasons in the days of Cheops ; as in transition from the
old Cycle of the 12 gods who reigned in twelve lunations of 27| days each — and
whose annual reign of 332 days (according to the old Egyptian Chronicle) num-
bered four seasons of 83 days each to HELIUS.

Cheops' reign of 50 years was as that of Brahma's divine age. For it num-
bered 10 Cycles of 5 days for years : or the four human ages consisting of 5, 10,
15, 20, all added together so as to make 50. The lunar year in those times was
that of the most ancient Veda of the Hindus. This numbered 71 divine ages of
5 days, or 355 days ; and counted one in excess to the solar year of 360 days.

The next change was that introduced by Chephren. His reign of 56 years in-
troduces us to a new feature in the old Egyptian Cycle of the eight gods. These
according to the old Egyptian Chronicle reigned after Saturn and the twelve
gods who reigned in the oldest year offonr seasons. Each of these seasons num-
bered 83 days to Helius ; as the Re — or Sun — Pharaoh of the most ancient
Egyptian monuments.

But the old Egyptian Chronicle numbered 217 dags for gears to the 8 Demi-
gods; so called as pertaining to a lunar Cycle. Also 217 days numbered
(approximately) two-thirds of the lunar year of 332 days ; or seven months of
31 days to eight months of 278- days. Hence his reign of 56 years, or 7 times
8, days for years ; as reigning in weekly Cycles of 7 or 8 days, before the week
of 10 days was formed by the division of the lunation of 30 days into 3 decades of
days. This took place when the solar year of 360 days was divided into 3 sea-
sons of 4 months or 120 days each. See the reference to the prophetic harvest
tvnrning of four such months in the days of Noah, Gen. vi. 1 ; in its reference
to the termination of the harvest season with a flood of waters, after 120 years,
according to the number of days thus typically limited over the ungodly who
should discredit the verity of Noah's prophetic mission.

But the division of the solar year connected with this very ancient typical
instruction from traditions of Noah's day, and associated by the Egyptians with
the annual overflow of the Nile (at the end of the harvest season, when the Sun
was in Leo, or near the set en-headed Hydra and Noah's ark, on the Celestial
globe) was seemingly not introduced into Egypt until the times of Chephren. »

For his Pyramid in being lower than that of his brother Cheops by 40 feet (by
which degrees on the Circle seem to be meant) measured 120 less 40 ; or 80
degrees on each side. Again 3 X 80 = 4 X 60 ; and 210 days numbered 8
months of 30 days.

Hence the older Baal- worship of the 12 gods was superseded by that of the
eight in the days of Cheops and Chephren. They, consequently, were aware of
a necessity for dividing their time into Cycles of seven and eight in a form which
Mycerinus was overlooking when seeking to re-establish the primary division of
the year into four seasons, and twelve months.

His Pyramid of 300 feet square would measure 75 degrees, for feet, on each
side.

This corresponds exactly to the curved part of the Alexandrine dial, as formed
by two Chords of 150° (or the two sides of the Pyramid built by Cheops' daugh-
ter, according to Herodotus) made to intersect each other. The 75° on either
side of the meridian would give the winter day for N. Lat. 30 (after the division
of the year \nto four seasons of 90 days, or 3 months each) as ten hours of 15
degrees to an hour.

The curved form of this dialling was seemingly symbolized in the Apotheosis of
his daughter as a horned heifer. This Apotheosis, after death, seems mythically
to indicate a new modification of the lunar symbolism designed in the Pyramid
of Cheops' daughter. For this seems at one time to have had the form of an
obelisk, like Cleopatra's Needle: viz., as a triangle whose two sides being 150"
each, left but 60° for its base ; when geometrically considered to be inscribed in
the same Circle as that of Cheops' Pyramid. For the triangle of Cheops' Pyra-
mid in measuring 3 sides of 120 degrees each— represented also a square mea-
suring four Chords of 90° to the circumference of a Circle drawn round the
four corners of its base.

One thing is very clear from history ; viz., that Mycerinus was very popular
whilst Cheops' and Chephren were the reverse.

His ingctiions device for extending the tfirn six years of Ills life into twche
(tliat he might avoid dying in the ncventJi year) contirnis my suspicions that the
myth is one cf Egyptian astronomical science. For the idci of changing night
into day, hy causing an immense number of lamps to be made, ^c, &c., repre-
sents the api)lication of astronomy to the construction of the ecpiinoctial or uni-
versal (iial. 1ft. In circulnr form by adding night to day, 2nd. i5y so modify-
ing it for N. Lit. 30°, that tlic division of the dial into SiVnn /tours on either side
of the incriiiian for their longrsl day of 1 1 hours, might be made to harmonize
with the division of the day into 12 hours for all seasons of the year. This they
did by varying the length of the hours (not their number as we do, and as Enoch
did) according to the season. For the winter day of Enoch's astronomy numbered
only six hours of 20 degrees or 80 minutes to tlie hour ; for which the construc-
tion of a dial on the new system would substitute 12 hours of 40 minutes, or 10
degrees to an hour, as on the steps of Ahaz.^'

Thus Mycerirnis (?s the Priest of Vulcan or the " Dicspatcr" of the Egyptians)
according to the then si/stem of Egyptian dialling, was, when reigning in his
sixth year, fated to die in the seventh year of his life and reign.

By years we may therefore here understand hours. For the " hour, and day,
and month, and year," were sometimes by the Orientals ("as possibly in Rev. ix.
15) used as synonymous expressions "for a complete Cycle of time." liecouse
the dialling of the age was based on the geometry of the age in its varying divisions
of the solar year, sometimes into three and at others vatofour seasons.

In their olde.^t system of dialling the ancients did not use the Hemicycle* — but
the Spherical Quadrant. This divided the Cycle of their years, months, and
days, into three jiarts ; each represented by a Chord of 120° on the circumference
of the circle. The radius of that circle was a Chord of 60^ or the sine 90".

-•■ Yitiuvius, lib. ix. cap. ix , says "Berosus the Clialdean, wa.s the inventor of the
fifmiVfVf/r. hollowed in a sanaro, r.nd inclined nr(oruing to tlio diniato." — I may here
add, that by actu:ii Uicasuremcnt, I believe the lowest curve of the Alcxandiine Dial to
have been fornad by a radius of 15 inches (to the extent at least of 3 hour lines, or CC^
on either side of the meridian); i.e., for the in,vp of a splierital triani:lo measuring
a distance of 120° from the back of tlie Dial ; and a width of 12)"^. The relation of the
top and bottom curves to eacli other is that of two circles described with the same
radius of 12 inches, so as to inteisoct each other; and form, by that intersection, a
combination of two spherical triangles, each of whose sides measures a Chord of 60'^.

The Symbolism f^ir the Pyramid of Mycerinus, and for the relation of XO.\H'S
ARK to the SCAPIIE, or boat dial of the Ancients, is a sl'ght variation of the
above. It represents the 300 cubits" len-.'tli of Noah's ark as formed by the intersection
of two circles described with ra lius 150"; and representing a combination of two
spherical trianijles, each of whose sides measures a Chord of 75''. Thus, 4 X 75^
and 3 X 100° each rei)resent a Cycle of 300 degrcci for days, in the old lunar year of
ten months.

Tiiis began vith the SUN in PISCES, or one month before the A'erral Equinox as
made the beginning of the Jewish year by Mcses.

TIente the 15th of the 7unth Jewish month (in its illation to the prediction of
Ilagjrni ii , couipnred with the cleansing of the Jc^\isll sanct':ary hy the Mac< abets on
the "ioth of 7,7,'i//i month B.C. IGS) represents li.e 25th of ovir l-'ccinthcr. as the tihth
month of the ancient ty]-ical and lunar year; — but the twelfth month liom the earliest
bt-ginning of the Solar year at the Winter Solstice.

The Jewish typical year was limited to seven nwnihs terminating with the harvest
season, until extended'by 70 days after the Babylonish Caj tivity i as days typically
commemorative of its object.

Hence probably the application of the word quadrant, as applied to this species
of spherical triangle, in Blundevil's Book of the Sphere, pp. 7S6 to 789. For
though primarily used to divide the Cycle of the year into three seasons, on the
circumference of the circle ; it was found applicable also to a division of the
year into four seasons, because the chord of G0° is the sine of 90° ; or of the
angle between the gnomon, and the horizon in an equinoctial dial, when described
on a spherical quadrant ; and not inclined, for adaptation to any particular
latitude. Also, three chords of 120° = 4 chords of 90".

The Day of Enoch's Equinoctial dial numbered 9 hours of 20 degrees, or 80
minutes to an hour. These amount to the same as our own computation of 12
times 15 = 180°.

But his longest day of 12 times 20, or 240°, and his shortest day of times
20, or 120°, can only have held true for N. Lat. 30, when dividing the circum-
ference of the circle into three parts by the spherical quadrant. Hence (when
contemplating the question only from our mode of varying the number of the
hours according to the seasons, and not from that referred to in the older Astron-
omy of Enoch) his learned translator, Archbishop Laurence, supposed that the
writer of the book that bears the name of Enoch must h ive lived in a parallel of
latitude answering to our own ; since the 12 X 20° by which he measured the arc
of his longest day, answers to our 16 X 15°; and similarly the 6 X 20° by
which he measured his shortest day, answers to our 8x15°.

Thence he concluded that Enoch could not have lived in either Palestine or
Egypt, but was probably a Scythian Jew.

The computation of Enoch would however hold good for an Equinoctial or
Universal dial, when adapting to the year oi four seasons the older system of
dialling which prevailed when the year was divided only into three seasons.

In adapting this mode of dialling to N. Lat. SC^ (as done on tlie Alexandrine
dial) the pole seems to have reclined back from the zenith by 15°. Then the
complement of 75° measured oIT on either side of the meridian gives an arc of
150° for the shortest day in that latitude, or 10 hours of 15° to an hour. A"ain,'
the dirterence between 75° and the semicircle of 180° gives 105° to l.e laid off
on either side of the meridian for the longest day of 14 hours, or 14 times 15°
in N. Lat. 30°.

But Enoch's division of the day into hours of 20°, as the form of the Equinoc-
tial or Universal dial when the year was divided into three seasons, would
necessarily have to be altered into hours of 15° to an hour after the division of the
year into four seasons. Either this or its modification for N. Lat. 30, will explain
the structure of the Alexandrine dial. For Enoch's Universal dial, the correction
would be

12 X 20° = 16 X 15° or 8 on either side of the meridian.
9 X 20° = 12 X 15° or 6 ditto,
and 6 X 20° = 8 X 15° or 4 ditto.
But, for adapting the same to N. Lat. 30, after the division of the year into
four seasons, the correction would be

14 X 15° gives 7 hours, on either side of the meridian, for the longest day.
12 X 15'^ gives 6 ditto, for the equinoctial day.
10 -^ 15° gives 5 ditto, for the siiortest day.

Let us next see which of these most nearly resembles the ajiparent structure of
the Alexandrine dial ; or whether its structure is a harmony of the two, thus — •
12 hours of 20'" give G, on cither side the meridian, for the longest day.
12 hours of 15° give 6, ditto, for the equinoctial day,
12 hours of 10' give 6, ditto for the SHoaiEST day.

It is clear tliat the lioUow part of tlie Alexandrine dial is graduated with six
hour lines on cither s^idc of the meridian ; on the central of the tliree Curves.
The lowest curve seems only to have numbered 11 on each side of the meiidian,
to the point of 11 inches from the liack of the Dial. It is jirobable, therefore,
that the corners never extended further ; and that their broken edges are no
serious damage. For 4 J of 20° = 6 of 15°.

It is a'.so clear that the steps represent only two hours on either side of the
meridian in front, and three hours divided into half hours so as to number in all
5 hours on either side the meridian, whether hours of 15° or 20°.

The additional hour wanted on either side the meridian to extend the Equinoc-
tial to the longest day may perhaps have been obtained on the Alexandrine dial by
reclining the pole backward from the zenith 15°. 'i'his would be rcjiresentcd by
the space between the centre of the hollow for the gnomon, and the outer curve of
that hollow.

But 15° added on either side of the meridian, to the fi hours on either side for
the Equinoctial day give 90° "f- 15° or 105° on either side, for the longest day.
The shortest day, as before observed, is twice 75° or 10 hours of 15° to an hour,
instead of 12 times 10 degrees, as numbered by Enoch, and the equivalent also
for our own 8 times 15°.

In conclusion of my rem:irks on this subject it is worthy of notice that the
investigation thereof has established beyond a reasonable doubt, to my own mind,
that the symbols of the Freemasons are symbols of traditional science. For
instance, the triangle inscribed in the Circle (and adopted by the Cliurch of Me-
disval Christianity for the symbol of our Christian Trinity) represented to the
heathen the division of the year into 3 seasons.

When two such triangles crossed one another so as to divide the circumference
of the circle into six parts, each measured by a Chord of 60", the symbolism re-
presents (I am told) " the Royal arc of the Freemasons,"

The union of these two symbolisms will moreover explain a very perplexing
anomaly iu the Mythology of the Egy) lians. Their oldest gods are sometimes
numbered only as three. 1st. PAN, or the Sun in Capricorn, for the oldest
beginning of the year. 2nd. HERCULES, or the Sun in TAURUS, beginning
the harvest season of the ancient year. 3rd. B.ACCIIUS, closing the harvest
season with the in-gathering of the vintage in LEO, and then reigning as god
king of the dead throughout the annual season of the Egyptian overflow until the
annually typical regeneration of vegetable lite with a new spring season.

When the beginning of the year was removed from Capricorn to Taurus, the
position of the triangle by which the Circle was divided into three parts was then
inverted, and the symbolism assumed the form of an inverted cone, like that of
the Hindu heaven, called IMount MERU. From this the Greeks seem to hive
borrowed the idea of representing ilount Olympus as the abode of their twelve
gods. Of these were celestial and G infernal, after the division of the year into
4 seasons of 3 months each.

But 8 reigned in light and 4 in darkness when the Cycle of their years, and
days, and months, was divided only into thrre parts.

The year of 12 months which numbered 12 lords of 30 days, (see title of
Ptolemy Fhilopator, as a lord of 30 years, on the Rosctsa stone ;) and 3G
Babylonian S.\RI, or Decadal Princes was formed by subdividing the 6 Chords
of 60° into 12 of 30"^. Tiiis complicated intersection of sjiherical triangles foims
a figure very like the flower of the Lotus, or water-lily ; and henre seemingly the
origin of the earth being called by the Hindus " the Lotus Creation' of Brahma."

I have yet to notice a symbolism of Freemasonry wliicli attracted my attention
(as a stranger to its mysteries) when invited to their Hall, in Whitby, to hear a
lecture from the Rev. J. B, Rcade. With a lecturer of great reputation, to keep the

fi3

subject of the lecture a mystery until the microscope was unveiled, only served to
heighten the interest of a very interesting and popular, no less than a profoundly
scientific, conversational lecture.

But I cannot let my thoughts wander from the symbolism of Freemasonry,
whi'jh I there saw for the first time, viz. : a lion crowned on one side, and an
eaffle on the other side of the room. These symbols represent the oldest form of
the year of seven months ! which began, in Enoch's day, when the sun entered
Capricorn, and ended with the tropical month of the summer solstice in Leo.

This typical year of seven months was observed by the Israelites on their
Excdus out of Egypt ; but the Levitical ordinance of Divine command respecting
it, made it commence with the vernal and end with the autumnal equinox. Com-
pare Exodus xii 2, xxiii. IG.

This corroborates what I have elsewliere said in explanation of Ezekiel's pro-
phetic vision in ics relation to ^^ the throne of God," cap. iv. 10. For the
Psalmist calls heaven GoJ's throne, and tells us tliat the firmament sheweth His
handy work. Thus the Lion and the Bull, the Eagle and the Man (or Hercules)
were symbols \xsiA by the heatlien, and familiar to the Israelites, for the
Providence of God reigning as Governor over all the earth throughout the four
seasons of the year. For one object of Ezekiel's prophei-y was to correct that
national pride of the rebellious Jews, which caused tbem to look always for some
miraculous deliverance from heaven in defence of their exclusive privileges, as if
it were impossible for them to believe that the God of Abraliam could also be
giver of that power to Babylon, by which the seed of Abraham was to be brought
into bondage for 70 years.

This interpretation has however received most unexpected confirmation from a
picture, exhibited at the International Exhibition, and marked No. 1212 on its
frame, in the Austrian collection ; though the numbers did not range so high in
the printed catalogue. There was a written title on it, by which it claimed to re-
present a symbolism of the xiiith century. As a border round the painting, in
old English characters and in Latin, were these words, " Holy, holy, holy, Lord
God of hosts, Heaven and earth are full of thy majesty and glory,"

In the centre of this picture was Christ surrounded by angels, and standing on
a rainbow. On one side was painted a great Alpha and on the other Omega.

Underlying the rainbow on which Christ stood were the 12 signs of the Zodiac,
not ranged in a circle as we do ; but in the form of a semicircle ,- ( .' as the
Babylonian Hemicycle ;) with a personification of the wind, blowing them forward
from the left hand to the right in the order of the signs ; and beginning with
Capricorn. Thus, in the astronomy of Enoch, the year dated its beginning from
the Trojiic of Capricorn ; and the sun and moon and planetary orbs were sup-
posed to perform their revolutions through the agency of the wind. Above these
signs of the Zodiac, and iu the four corners of that part of the picture where
Christ, with a host of attendant angels stood in its centre, were the four figures
referred to in the symbolism of Ezekiel's prophetic vision of heaven as God's
throne (cap. i. 10), viz. : Uppermost ; the Lion on the right side and the Bull
on the left side with the Eagle and the Angel, or winged man, in the lower
corners.

Tliis symbolism confirms the meaning I had previously put upon the words
CHERUBI.M and SERAPHIM in our TE DEUM. It means ihe spirits of the
blessed on earth and in heaven with all the starry hosts of heaven. These words
seem to compare the doctrine of the .\posties' Creed respecting a " Communion
of saints," with what is said in Rev. ,xiv. For cherubim means brought nigh —
and is symbolically applied to the idea of a mystic union betweep Go4 and his

people. The word seraphim means the hirning ones. For the heavens declare
the glory of God, and the firmament sheweth His handy work. — Psalm xix.

^Vith these observations I now finally take leave of this subject, as fraught
with too many perplexing difficulties for me to attempt to carry the investigation
furllier without an unprofitable waste of time, needed for giving continuous
practical efi'ect to the conclusions I have formed thereon. For these have respect
to the everlasting testimony of Jewish Prophecy to Christ ; as the Messiah of the
spiritual Israel, from the days of Cyrus to the bringing in of that new and ever-
lasting dispensation by which the ritualism of the Mosaic law was repealed ; and a
new Covenant made with all flesh, through an election of grace', in Israel; that
the Messiah of that remnant of the true Israel might thenceforth become the
Saviour of the World. My thoughts on this subject will be briefly, if not
pojiularly, giveti in the blank verses on " Messiah," p. 32, and in those on the
word "Salvation," with which this tract closes ; but not without an earnest prayer
that some useful purpose to my fellow beings may ensue from this attempt to
make the study of .It-wish Prophecy an interesting act of intelligent devotion,
and not that of an unintelligible superstition, ever under the influence of fanatics,
being made to urge on the destruction instead of the Salvation of the World in
Christ.

The symbolic object of the Egyptian Pyramids inferred from the
measurements of their relative heights, as given in Herodotus.

Ilorapollo (Hieroglyp v. as quoted in Jackson's Chronological Anti-
quities, vol. ii. p. 99,) says of the Egyptians, " When writing the current year
they write a fourth of an aroura. For the aroura is a measure of 100 cubits.
If, then, they wish to say a year, they say a fourth," i. e., {^^, or a quarter of
100 cubits. It is clear, therefore, that the Lustrum and Cycle of the great
Sothiac year, were then in use — when the square described about a circle sym-
bolized 100 cubits, or feet, and the parallelogram about the semicircle 50, accord-
ing to the unit of measurement under consideration. Thus the " arourte,"
or lands given to the Egyptian soldier.-^, are said to have been " fields of 50 feet
square." — Lib. ii, cap. 141. Also the degrees on the circumference of a Circle
seem sometimes to have measured /ee^, and sometimes days, or days for years.

Again we are told the hill on which the Pyramids of Cheops and Chephren
were built was near 100 feet high.

Let us suppose this hill to have symbolized their standard of Geometric mea-
surement, viz. : the Square described about a Circle. Subdivide this square like
a chess board, into eight divisions on every side; for the 8 times 15 degrees
which measured the Chord of 120°; as the arc of the Egyptian winter day,
when the year was divided into only three seasons.

Each of these divisions, being a perfect square would also symbolize 100 feet,
Hence the symbolic height of 800 feet given to the great Pyramid ; as represent-
ing a spherical triangle each of whose sides represented a Chord of 120°.

Cheops' reign of 50 years identifies the astronomy of his days with the oldest
Cycle of five years. That numbered 50 days or years to the Divine age of
Brahm:\.

The Chess-hoard symbolism, or square divided into 8 parts ou either side, will
represent both the height of 800 feet assigned to the Pyramid of Cheops, and the
100 feet of height for the hill on which the Pyramids were built.

But the square only symbolized 100 cubits or feet, when considered as d^ perfect
square, or as a square in its relation to a circle.

When compared with a semicircle it symbolized only 50 cubits or feet ; and
when compared with a quadrant only 25 cubits or feet.

Thus the 8 divisions of the Chess-board symbolism admit of three symbolic
values: viz., 8 X 100° for the 800 feet of Cheops' Pyramid in height. 8 X 25°
for the 200 years of the Brahma's life ; viz., 100 on either side of the meridian,
8 X 15° = 6 X 20° for the 120° numbered to the base of the Pyramid of Cheops.
Hence the 50 years for the reign of Cheops were as half the reign of Brahma.
Thus the Pyramid of Cheops had to the semicircle of the Egyptian holloxo dial,
(like that brought from Alexandria,) the relation of half of its height, when
compared with the circle. In other words it was a triangle, each of whose sides
was a Chord of 60°, compared with one each of whose sides was a Chord of 120°.

Thus the Chess-board symbolism, illustrates the myth which the Egyptian •
Priests told Herodotus about the descent of their King Rhampsinitus beiow the
earth to play Chess with Ceres, who presented him with a napkin, embroidered
with gold, to typify the ripening of the corn on earth at the season of his return
to this upper world.

His reign, therefore, seems to symbolise the beginning of the harvest season,
whilst the predicted death of Mycerinus in the seventh year, (or rather month,)
points to the end of the harvest season with his reign. Rhampsinitus was the
fifth in a Soli Lunar Cycle of the 12 god-kings, beginning with Moeris and ending
with Sethos.

He built uj) the west entrance of the Temple of Vulcan ; and ASYCHIS (the
immediate successor of Mycerinus) built the East entrance.

But Moeris was King of the Sotdh, and yet he first built up the North entr id .
of the Temple of Vulcan, when he built the labyriath, whose under •gri.i .'
chambers were the temple of his Crocodile gods.

lu the previous part of these tracts, I have supposed he built up the Korth
entrance of the Temple of Vulcan, by dating the beginning of the Egyptian solar
year from the vernal Equinox, as Moses did the Jewish year, when dividing ic
into four seasons. But if the reign of Rhampsinitus began with the sun in Taurus,
as the sixth gate of Enoch's Astronomy, then the beginning of the reii^n of
Mcpris must be dated irom the sun's entrance into Capricorn, as was that of
Menes. That was, moreover, the second mouth of the year in the astronomy
of Enoch : vihost first gate of the Sun was in Sagittarius, as on the Zodinc of
the Hindus, making a cycle of 8 to Leo. This was the cycle of Jeroboaiu's
idolatry. — 1 Kings xii, 32.

Thus the origin of the myth about the Lion and the Unicorn, contending for
the crown, of primary dominion in the cycle of the year, may be readily traced.

Chephren's Pyramid "stands on the same hill icith that of his brother"
Cheops, according to Herodotus ; Chephren's reign numbered 56 years.

The two reigns, in fact, represent two distinct Cycles That of Cheops was
the old Hindu Cycle of 5 days or years multiplied by 10, for the Divine age of
Brahma. That of Chephren was the hebdomadal reign of the 8 lunar demi-gnds,
or 7 X 8 = 56 days. Their conjoint reign numbered the 106 years during
which the Priests told Herodotus " The Egyptians were exposed to every species
of oppression and calamity, not having in all this period permission to worship

in their temples. For the memory of these two monarchs they have so extreme
an aversion, that they are not very willing to mention their names. They call
their pyramids by the name of the shepherd Philitis, who at that time fed his
cattle in those places."

This seems to have some reference to the times of Sala/is and the Shepherd,
kings of Manetho's 15th, 16th, and 17th Dynasties. For they had made the
name of Shepherd an abomination to the Egyptians, before Jacob and his sons
went down into Egypt, — Gen. xlvi. 33, 34.

Only now, whilst occupied in correction of the press, has it occurred to me
(on perceiving that the place of the blind ANYSIS was tenth of the
Soli-Lunar god-kings of the Egyptian year, or that of the sun in LIBR.\)
that it might have relation to our symbolism for Justice, as blindfolded, when
holding the scales. Also, that the 50 years of Cheops' and 56 of Chephren's
reign, are merely variations of the number of days added at different times to the
old Lunar Year of ten months, numbering 300 degrees on the circle for the 300
cubits length of Noah's ark, for these were thus extended to 350 at first ; then
to 354 (as 12 X 29?) ; then into 355 ; and lastly, (with imputation of the
offence against Chephren,) to 356 days, mythically called years. Virgo sym-
bolically represented on the Zodiac the place of the full moon when the Sun
was in Pisces, at the beginning of the 600th year of Noah's life.

The Dove was the ascending and the Raven the descending node of the Moon ;
and the window of ths ARK is the quadrant or ARC of 90'^, being a seven days
measure of lunar time. The Door was the first month of the year, called the
Sun's great gate by Enoch. This was closed of God over NOAH, whose year
began in PISCES, and opened of God to MOSES in ARIES.

This helps to identify the times of Mycerinus with the Egyptian counterpart
of the Mosaic narrative of the Exodus, as therein typically identified with a
deliverance of the righteous from the power of their enemies by the intervention
of a dehige, as in the days of NOAH.

For the times of Mycerinus, equally as those of Moses, seem to represent the
division of the solar year into four seasons, as beginning with the fifth lunation
from the sun in Sagittarius. For then the beginning of the oldest Soli-Lunar
Year, in the days of Enoch, was so changed as to date the beginning of the Solar
Year from the annual beginning of the influence of solar heat on vegetation, as
favourable for introducing the lambing season of the year, simultaneously with the
consummated redemption of the earth from the waters of the flood. For then
only were they converted into the waters of the river of life, fructifying the earth
on the fifth day, preparatory to its being made the habitation of man on the
sid'th typical day of Creation. Hence the typical instruction of God's Will, as
revealed to Moses from the Works of Creation identifies the fifth day thereof
with the sun's fifth lunation annually in Aries. Compare Gen. i. 19 with
Enoch Ixxi. 9, 10.

In further confirmation of the above conclusion, the 106 years numbered by
Herodotus to the joint reigns of Cheops and Chephren, gave on each side the
meridian of the Egyptian sun dial, 105 days or years for 105 degrees.

Thus 2 X 105° = 210", or 14 times 15° for the summer day in N. Lat. 30°,
after the division of the year \nto four seasons, when the length of their winter
day was consequently measured by 150^. These answered to the 5 months'
season of Noah's fiood, made the 150 years of Egypt's predicted oppression by
the Crocodile, or lunar god-kings of the South ; usurping the position of a rival
dominion, with the Ethiopian dynasty of their sun-Pharaohs at Thebes, to the
N. E. The 106 years numbered to Cheops and Chephren for the 105 or half of

210°, (the whole arc of their summer day,) was to identify half their day of
14 hours with the two cycles of their greatest traditional celebrity, viz., the 50
days of years numbered as 5 weeks of 10 days to Brahma's divine age, and 7X8
days for two Sabbatical months, or twice four weeks of 7 days each.

Next for the Pyramid of Mycerinus. This we are told was only 20 feet less in
height than the great Pyramid built by his father Cheops. Herodotus says, " It
was a regular square on every side, three hundred feet in height, and as far as
the middle of Ethiopian stone." By square he either allows for a measurement
below the earth (not perhaps actually, but geometrically) equal to its height
above; or he must mean that its height was as its base ; viz., that it was equal
on all sides, like the square.

But the Chord of 120° less 20° represents the Chord of 100°. Thus measuring
time by Degrees on the Circle, 100 degrees symbolized the 100 years of Brahma's
mythic life, in the Oriental world of the ancients. Also, 3 X 100° were as
4 X 75°.

Thus 50 degrees set off on either side of the meridian on an Equinoctial dial
give a base of 100, subtending an arc of 200 degrees as the measurement of their
summer day in the old year, or rather Lunar Season of 10 months. This mea-
sured 10 Satya-yugs, or golden ages 0/20 days each, for Manu's yearly reign of
light: reserving 160 or twice 80 for the arc of their winter season in which the
reign of APHOPHIS was as that of the DRAGON.

Hence the Pyramid of Mycerinus seems to have been a Geometric symbolism
for the spherical triangle of 100 degrees on each side, as equal to a square of 75°
on each side. Hence the 300 years attributable to the reign of HORUS in the
old Lunar year of ] months each numbering 30 days.

Next comes the Pyramid of Chephren. This was by 40 feet less in height than
the great Pyramid of his brother Cheops.

But 120° less 40° gives the 80° which measured the life and reign of Apho-
phis ; as limited to 100 years less 1 hour. By this we are to understand time
symbolically measured on the circumference of the Circle, when the hour of
Enoch's day was measured by 20 degrees.

Thus 100 less 20° = 80° ; and twice 40° (for the arc of 40° laid oflF on either
side of the meridian on their sun dial) gives 80° ; for the measure of their winter
day as symbolized in the Pyramid of Chephren. This formed a spherical triangle
each of whose sides represented a Chord of 80°. But 3 X 80° = 240° as the
summer season, or two thirds of the old solar year of 360° for as many days.

His Pyramid therefore commemorated the reign of the 8 gods of Egypt in
a lunar year of 8 X 30 days. And his reign of 56 years or days numbered two
months of 4 times 7 days : thus attributing to him the division of time by seven
and by eight.

Lastly we have the Pyramid of Cheops' daughter, as one the design of which
was suggested by that of Cheops ; in the same sense as we call a man's thoughts
the offspring of his brain. Thus Jerusalem, as built by David on Mount Sion, is
called in Scripture the Daughter of Sion. This is called the middle Pyramid.
?, of the three whose building followed that of the great Pyramid of Cheops ; or
middle, as occupying the centre of the Circle f

Two sides of this, we are told, measured 150° each. These, represented in degrees
on the circumference of the Circle, and measured on either side of the Solstitial
Colure, form an arc of 300 for the old Lunar year of 10 months otherwise sym-
bolized in the Pyramid of Mycerinus.

88.

This will account for the myth respectiai; Mycerinus and his daughter, whom
he caused to be worshipped after death, in the form of a heifer ,- or as a lunar
goddess.

For the name "Aahmes" found in Manetho's 18th Dynasty of Egyptian
kings is a name which seems to represent a play upon the Coptic words " ehe,''
an ox, and "ioh " (whence the lO of Grecian myth), the moon.

Note also, the three sides of this Pyramid of Cheop's daughter taken together
represent 3 X 150° or 450°, viz., the Cycle of the old solar year of 300 days
and one fourth of a year for the reign of Osiris, with the 15 generations of the
Cynic Circle, in a Cycle of 15 months.

When to the above considerations we add the fact that Mycerinus was the
Priest of Osiris and Isis, I think there can be little doubt left respecting the
symbolic origin here assigned to the building of the Egyptian Pyramids.

The Historical Character of the Sacred Narrative respecting
Noah's Ark vindicated, in solution of Bishop Colenso''s doubts
thereon.

But we must remember that the oriental mode of transmitting
its historical and scientific traditions of remote antiquity
was invariably allegorical.

When this book was almost ready for publication, more than
six months ago,* my desire to ascertain the structure of the
Greek-Egyptian dial at the British JSIuseum, caused me not to
hurry the lithographer about certain illustrations then in hand,
by way of gaining time to consider the possible bearings of the
structure of that dial on the general subject of this investiga-
tion. The amount of difficulty has been far more than 1 had
calculated on, and of a character to give me little or no avail-
able help from the assistance of a clever nautical astronomer,
who had kindly interested himself therein.

I have at length come to a definite conclusion thereon, and
one which leaves no doubt on my own mind, either as to the
general structure of the dial, or of its exceeding great value in
an antiquarian point of view. For it seems intimately to con-
nect God's everlasting covenant with all flesh in Christ, with
a reference to the times of two previously typical dispensations.
1^^. That of mercy given by Noah. 2c?. That of a fiery law
given by Moses, yet not to disannul the promise of mercy, but
added thereto by reason of transgression, that men might learn
to live before God righteously on earth, for a righteous con-
solation of hope in the hour of natural death. Hence eternal
judgment under the Mosaic law, was, and (until the Christian
dispensation be accepted in spirit and in truth) is to be one
of a fiery flood ; not a flood of waters. — Gen. ix, 15.

I shall not here make any remark on Bishop Colenso's book
beyond his preface, recording the stumbling-block he found in
the narrative of the flood, when pressed by the doubts of an
intelligent and earnest mind, anxious to read under a spirit-
ually truthful apprehension of its meaning, the book which we

* Hence the date of 1862 on the title page.

all honour in common, as professedly containing a revelation
of God's will.

So far as the Bishop''s doubts in respect to Noah are con-
cerned, I have reason to thank him for drawing ray attention
again to the subject, after a fuller investigation of the chrono-
logy of the old Oriental world than that of my earlier thoughts
on the chronology of Noah's day. The result (whatever may
be the opinion of others thereon) will be found in this preface.

I have been more anxious for the truthfulness of my state-
ment than the appearance of my book, which has not been
printed from a manuscript completed beforehand. But
thoughts dividing themselves into different heads, and all of
them perplexing, compelled me to seek the advantage of hav-
ing different portions printed in different places, that all might
be simultaneously concluded. This has caused one instance of
confusion in the paging, for which I am sorry. When order-
ing the paging of the blank verse on the word " Salvation,"
with which I purposely intended to conclude ray book, I
had forgotten that the pages assigned thereto were already
numbered over the immediately preceding note. When ne-
cessity came for adding to that note, the anomaly became
obvious to me for the first time, though then too late for cor-
rection.

Also for the illustrations, 1 have caused them to be classified
in two series, corresponding, as far as possible, to the two
Tables of Contents, viz., one for the First and Second, and one
for the Third Tract. But some of those thus referred to are
moveable, and must necessarily be put up separately.

My reply to Bishop Colenso's doubts respecting Noah"'s ark
will not be personal, but simply the enunciation of my own
conclusion on the subject, from an amount of evidence which
to me seems little short of demonstration ; and if so, the value
of the Greek -Egyptian dial, already referred to, cannot be
fully estimated.

My views on this subject will form the remaining part of
this Note, and will diverge into tico considerations : —

1st. The symbolic structure of Noah's ark.

2d. The relation of the allegory respecting the dove and
the raven, to the moon's ascending and descending
circuits of seven days each, in its two equinoctial
lunations, as described by Enoch, cap. Ixxiii, 5-10.

The Symbolic Character of Noah's Ark (as probably the Scaphe
or Boat-Dial of the OrienUds, anciently) proved by a com-
parison of its recorded dimensions tcith the Structure of the
Alexandrine or Greek-Egyptian Dial now in the British
Museum.

With a radius of 15 inches (on the scale of \ inch for an
inch) describe the semicircle ABC, as the lower half of an
equinoctial dial.* Then, with point B for a centre, and a
chord of 45° from B towards A for radius, describe the arc
DEF, and complete the semicircle, or the circle in further ex-
planation of the dial's structure.

Take the point E, which represents the centre of this semi-
circular arc, as the place of the gnomon.

Then with point E for a centre, describe the semicircle GHI,
so as to intersect the semicircle ABC at a distance of 60^ on
both sides of the meridian. The chord of 60° on the quadrant
AB will thus be nearly one of 7o° (say 72° for 6x12°) on the
quadrant GH.

But twice 75° =150° for the 10 hours of their winter day,
in N. lat. 30°, being the difference between 360° and the 210°
for their summer day of 1 4 hours each, numbering 1 5°.

Also, 2 X 72°= 144° for 12 hour-lines of 12° each. Jewish
Prophecy, seemingly thus numbered 144 degrees on the diurnal
arc, for * the children of light and of the day ' in Israel, to be
multiplied by thousands in Messiah's day. — Rev. xiv.

Thus the inch of recline and fall backwards from the bottom
of the lowest curve to the back of the top step (if the top step
has a flat surface extending backward one inch, and does not,
like the other steps, present to the eye merely the frontage of
an inclined plane, graduated by lines drawn across it), may
have had for its object the substituting two chords of 75° for
two chords of 60° for the measure of the sun's diurnal arc in N.
lat. 30°, after the division of the year into four seasons, or per-
haps two chords of 72° for a diurnal arc of 1 44°.

For when their solar year was divided only into three
seasons, the circle which represented its cycles was divided
only into three parts by a spherical triangle, each of whose

* Or into 15 of 12° each. For the lunation of .30 days, numbering 12° to a
day, was symbolised in the year-day of 360 equally as 12 days of 30 hours, as
12 months of 30 days, and as 30 days of 12 hours. Hence the 12x12 = 1 44
hours for 12 days without night, which 12 days multiplied by 1000 formed the
great cycle of Hindu chronology.

sides represented a chord of 120°. By the intersection of two
such triangles, dividing the circle into 6 times 60", the heathen
framed their cycle of the six solar god-kings, whose reign
preceded that of the twelve soli-lunar lords of SO days.

In their dialling for the year, as divided only into three
seasons, the curve for the hour line of six seems to have been
described with radius a chord of 45°, or half the arc AB, where
we take radius secant 60°. But after the division of the year
into four seasons, the curve to be described would have to pass
through 1.5° and the centre of the circle, for the place of the
pole, thereby changing the complement of the latitude from
60° to 75°. The radius for this curve is a chord of 150°, and
a radius of 150° gives a diameter of 300°, according to the
length of Noah's ark, measuring its 300 cubits by 300° on the
circle.

Again, with a chord of 150° (from the semicircle GHI) for
radius, as nearly the same with a chord of 1 20° from the great
semicircle ABC, describe the spherical quadrant NOP. Also on
the curve of the semicircle A BC set off 30° on either side of the
meridian, and with that chord of 60° describe the spherical tri-
angle KLM.

Next divide the two chords of 60° from B to N and from B
to P, into six divisions each. Then draw the hour-lines from
the pole E, through these points to the sides NO and OP of
the great spherical quadrant NOP. These hour-lines will
then measure, on each side of the meridian, 6 hours of 20° to
an hour. For the two chords of 60° BN and BP thus in effect
represent two chords of 120° in ON and OP,

Hence the explanation of the three stories to Noah's ark
becomes clear. For the chord of 45° from BD, compared
with the semicircle ABC is a chord of 60° on the semicircle of
the dial, or DEF. Divide the meridian into three equal parts,
and \vith the point L in the back of the dial (as the centre of
the primitive semicircle) describe the two middle curves of the
dial at nearly equal distances from one another and from the
pole.

Of these the uppermost will measure 6 hour-lines of 20° on
either side of the meridian to the intersection of NP (or the
hour-line of six on the spherical quadrant) by DEF as the
hour-line of six on the dial.

Also the second curve (or that marked by the Greek nume-
rals from 1 to 1 2) represents a day of 1 2 hours, but shorter
than those on the top curve by 1 ^ hours from D to N and from
F to P, when compared with the lowest curve. These two
curves, therefore, are forms of symbolism for the equinoctial

day. For the middle one measures 12 hours of 15° as equal to
9 (or twice 4i) of 20° to an hour on the lowest curve DF,
which consequently represents the equinoctial day of Enoch's
astronomy.

Lastly, the six hour-lines included between KM, on the
lowest curve measure, 3 hours of 20° on each side the meridian,
or Enoch's winter day, when the sun reached the Tropic of
Capricorn.

The front steps measure 1^ hours on either side the meridian,
for the 60 days given to the sun at the summer tropic, as sup-
plementing the old lunar year of 10 months, or 300 days.

The side steps thus measure six half-hours of 10° degrees
each, which was seemingly the measurement on " the steps "
(or dial) "of Ahaz." — 2 Kings xx, 11. Thus the side steps
will in effect graduate into six divisions, an arc of 60° be-
tween the equator and the solstitial lunation on either side of
of the meridian.

This explains Enoch's mode of estimating the increase and
decrease in the length of day and night, as varying by 07ie hour
for each lunation of 30 days between the equator and the tropics,
Thus, by numbering 60° degrees to the sun at the solstices, the
variations in the length of day and night were symbolically
estimated as proceeding in the ratio of 1 hour to 20°, instead of
1 hour to 30°. Thus they measured on the circle the arc of
their horizon north of the equator by radius a chord of 60°, as
on the meridian of their dial.

Thus it is clear that the structure of the Alexandrine dial
did, in some of its features, differ essentially from any forms
laid down in our books on dialling.

In the case of a reclining hollow dial for Alexandria, (when
reclined according to the latitude, as Berosus made his semi-
circular dial hollowed out of a square), the pole would, I
expect, be reclined from the horizontal by 30°, when the year
was divided into only three seasons. For two spherical tri-
angles intersecting each other, so that each divided the circle
into three parts, would cut the circle in north latitude 60°, and
in south latitude 60°, or in the complement of 30°.

But after the division of the year into four seasons, the summer
day of 14 times 15° (for 14 hours) would be measured by an
arc of 210°, leaving an arc of 150° for the 10 hours of their
winter day. The hour-line of 6 on such a dial would there-
fore of necessity pass thiough north latitude 15°, the comple-
ment of which is 75°, and the radius with which they described
this curve seems to have been a chord of 150°, whilst the
radius with which they described the hour-line of 6, when

the year was divided into three seasons, seems to have been
a chord of 45°, measured off on the primitive circle from B
towards A,

The connection between radius a chord of 150° and the
length of Noah's ark, as measured by the diameter of 300°,
for oOO cubits, has been already referred to.

The next thing to be considered is ilia xcindow of Noah's
ark. This was to be finished in 1 cubit above, or tapering to
1 degree of the circle, for the apex of a cone of light from
above. The door at the side marks the beginning of the
diurnal and annual arc on the equinoctial dial at the equinox,
after the division of the year into four seasons; also the autumnal
equinox (as the place of full moon when the sun is in the vernal
equinox) seems chosen for the beginning, because Enoch says
the moon regulated the beginnings of their years and months.
Enoch also calls the first month of the year a great gate of the
sun, ^Yllose 12 annual lunations of 30° were reckoned as 12
gates, surrounded by ^c^w(?o^cs, symbolising the light oi the stars.

The 50 cubits' breadth of Noah's ark will be measured by
the semidiameter of the primitive circle inscribed in the square,
for such was the symbolic measurement of the square described
about a semicircle.

The height of 30 cubits was as the latitude of the place,
when represented by the intersection of two chords of 60° for
their equinoctial dial, so long as the year was divided only into
three seasons.

But (after the division of the year into four seasons) the lowest
curve intersected the primitive circle in 1 5° for an arc of twice
75° or 150°. Then the inclination of the dial would be reduced
from 30° to 15°. Hence the 15 cubits of depth by which the
waters prevailed upward, until the mountains were covered. —
Gen. vii, 20.

I suppose the centre of the lowest curve to be the zenith of
the dial, and the centre of the horizon of their diurnal arc.
This horizon of their diurnal arc was (seemingly) the firma-
ment of Gen. i, 6, 7. Hence, on the third typical day of crea-
tion (when separation was first made between the earth and
sea) this was only a further consequence of the division between
the waters which were above and those which were under the
firmament on the second typical day of creation.

The mountains covered by these waters and the reappear-
ance of the tops of mountains above the subsiding waters, on
the first day of the tenth month, are figurative expressions, like
that of Jewish prophecy, which placed the mountain of the
Lord's house on the top of the mountains. For the ancients

. 95

believed their horizon to be encircled by a waste of waters like
those of the primeval chaos, whence originated the allegorical
history of the flood of Noah's day.

The mountains of this imagery are consequently the moun-
tains of their allegorical astronomy and geography, viz., as
7 parallels of latitude below the equinoctial line, equal in
number to those above. For thus, on their equinoctial dial,
the 6 hours of day compared with the 6 hours of night were
reckoned as twice 7 hours, by counting each tropical hour as
two, even as they numbered 60 instead of 30 days to their
solstitial months.

Thus the geography of their central kingdom placed it be-
tween N. lat. 60° and S. lat. 60°.

The Hindus represented these climates (reckoned by 10" to
a climate on either side the equator) sometimes also as an ex-
tensive plain numbering seven islands, with seven seas sur-
rounding them, from the centre of which " shoots up the
highest of mountains, Su-Meru, to the height of several hun-
dred thousand miles, in the form of an inverted pyramid, having
its summit, which is 200 times broader than the base, sur-
mounted by three swelling cones transpiercing upper vacancy
with three golden peaks, on which are situate the favourite
residences of the sacred Triad."" — Duff's India and India Mis-
sions, p. 92.

The three stories into which Noah's ark was to be divided,
Gen. vi, 16, are marked by the three curves which intervene
between the place of the gnomon and the zenith of the dial,
i. e., as I read its structure ; but I am not competent to speak
positively in this respect. For the distance between the pole
and the zenith, as measured by radius, a chord of 60°, is as
three times 20° compared with the measure of the quadrant on
the circumference of the circle, by an arc of 90°, or three
times 30°.

Thus Noah's ark seems to have been a very ancient symbo-
lism for the heaven of N. lat. 30°, as the throne of God above
the Eden of typical prophecy, in its relation to the oriental
notions of earth's central kingdom. Thus Noah's ark seems
to have been a symbolism for heaven as the throne of God's
providence over all for life and food, but in an especial manner
for communion of the light of life with the children of the light
and of the day. These are thus represented as dividing para-
dise amongst them in pairs, and numbered to the extent of
7 pairs, answering to the 7 hours of the sun's ascension, and
the 7 of declension daily on their equinoctial dial also monthly
from full to new moon, and yearly from the winter to the

summer tropic, by counting each tropical hour, and day, and
month, and year as two. Thus, in all probability, Noah's ark
was the Scapiie or boat-dial of the ancients, and a symbolism
for heaven as the throne of God with the earth of N. lat. 30"
as His footstool.

The animals allowed for food to man (and thus typically
accounted clean, in contrast to the others as unclean) were
numbered with " the children of the light and of the day,"" on
the light side of their equinoctial dial, and in pairs, to per-
petuate their species ; also in sevens, symbolically to associate
their existence with the idea of God's Sabbatical rest in glory
on the works of his creation, typically limited to seven days.

Though the unclean were numbered by pairs to perpetuate
their species, the numbering by sevens is not specified in their
case, yet the hours of night were seven of the moon's ascen-
sion and seven of declension, equally as those of the day. But,
in the latter case, the life of the animal creation was subjected
in power to man for his use and repression, when increasing to
a dangerous extent.

Silence, therefore, is observed on the ratio of their increase,
as if purposely left indefinite under a mystery of Providence. —
Ezek. xiv, 21.

The twice seven days' circuit of the Moons Ascension and De-
clination hettceen the Equinoctial and the Tropics, when going
forth from the third and fourth gates of the Sun, according to
the description of the two Equinoctial Lunatio7is giten in
Enoch Ixxiii, 5-12, Archbishop Laurence's Translation.

Enoch s words are : — " On stated months it (the Moon)
changes its settings ; and on stated months it makes its pro-
gress through each gate. In two gates the Moon sets with the
Sun, viz., in those two gates which are in the midst — in the
third and fourth gates. From the third gate it goes forth for
seven days, and makes its circuit. Again it returns to the
gate whence the Sun goes forth, and in that completes the
whole of its light. Then it declines from the Sun, and enters
in eight days into the sixth gate, and returns in seven days to
the third gate, from which the Sun goes forth.

" When the Sun proceeds from the fourth gate, the Moon
goes forth for seven days, until it passes from the fifth gate.

" Again it returns in seven days to the fourth gate, and
completing all its light, declines, and passes on by the first gate
in eight days, and returns in seven days to the fourth gate,
from which the Sun goes forth.

" Thus I beheld their stations, as according to the fixed
order of the months the Sun rises and sets." Compare the
passage of Herodotus respecting the changes of the Sun's rising
and setting within the cycle of 11,340 mythic years. On the
Sun's fifth gate, compare Enoch Ixxi, v. 22: — " Then {i.e.,
after the double lunation, or lunation of sixty days, in the sixth
gate), the Sun goes from the west from that sixth gate, and
proceeds eastwards, rising in the fifth gate for thirty days, and
setting again westwards in the fifth gate of the west.

" At that period the day becomes shortened two parts, and
is ten parts, while the night is eight parts. Then the Sun goes
forth from the fifth gate, as it sets in the fifth gate of the west ;
and rises in the fourth gate for thirty-one days, on account of
its signs, setting in the west.

" At that period the day is made equal with the night ; and,
being equal with it, the night becomes nine parts, and the
day nine parts, viz., hours of 20° zr 12 of 15°.

'* Then the Sun goes from that gate, as it sets in the west ;
and returning to the east, proceeds by the third gate for thirty
days, setting in the west at the third gate.

" At that period the night is lengthened from the day dur-
ing thirty mornings, and the day is curtailed from the day dur-
ing thirty days, the night being ten parts (viz., hours measured
by an arc of 240°), and the day eight parts (or hours measured
by an arc of 160°). But when the hour was measured by 15°,
then the ten hours of 150° were as the 150 years of Egypt's
oppression in the days of Mycerinus, compared with the 210°
for the 14 hours of the summer day in N. Lat. 30°."

The going " to and fro" of the 3Ioo7i's nodes descending and
ascending alternately through an arc of 90'' {for a seven days
or weeJcly measure of lunar time) compared with the sun's
alternate ascension and declination daily for seven hours, and
yearly for seven months:

\at. For the Eveninrj portion of the
day of the week and of the year, as
reckoned " to and fro" wathin the
southern arc of the moon's descending
node by the dragon's tail; or from
tlji to TH, and from ZH to f, and in-
versely, viz., from evening to midnight,
and from midnight back to the morn-
ing of a new day, beginning in the
sun's fourth gate, when he turned to
the moon's ascending node in Leo.

2d. For the Morning portion of the
day of the week and of the year, as
reckoned " to and fro" within the
northern arc of the moon's ascending
node by the dragon's head, or from ^
to U, and from K to y, and inversely,
viz. , from morning to midday, and from
midday back to the evening of a new
day, in which he again changed the
place of his setting, by returning from
his fomiih to his third gate, or from
the moon's ascending to the moon's de-
scending node.

No. 1. Declination of light, for the
seven hours of the sim's decline from
the meridian of its diiu-nal arc in N.
lat. 30°

These were symbolised in Noah's
Ark by the dove's retwm in the evening.
— Gen viii, 11.

The olive leaf plucked off symbolises
the peaceftilness of the Sabbath rest
thus provided of God for man.

N.B. — The seven months, days, and
hours of this return were num-
bered by the Orientals on the
same side (not as by us, on the
opposite f?ide) of the meridian ;
viz. from the solstice back to the
same equinoctial sign — not to
the opposite, as oiu: symboHsm
for the place of the FULL MOON
ui its uniform opposition to that
of the NEW MOON. ■

No. 2. Ascension of Hght, for seven
hours A.M. on the c'dal for N. lat. 30°

These the Orientals numbered as
tivice six, by counting the sia^h or tropi-
cal hour as two, viz. once to the ascend-
ing, and once to the descending cir-
cuit of the sun.

Hence, though twelve hours only are
numbered on the Alexandiine Dial,
they may have been counted as twice
seven, even as the seven against Thebes
(viz. Egyptian Thebes and its sim-gods)
numbered only six, arranged as twice
seven by counting Eteocles and Poly-
nices twice in the centre.

The place of the summer solstice, on the north side of the
equinoctial dial, represented the palace of the great king, in its
symbolic identity with the arc of God's diurnal providence en-
throned in light, and having the brightness of their summer
sun for the symbol of his eternal glory. But the equinoxes
vrere not always numbered at opposite sides of the meridian,
and distant from one another by 180°. Like the moon's nodes
when lying east and west for the two solstitial lunations, they
were in their dialling often placed in the middle of a semicir-
cular: arc, the extremities of which represented the tropics,
when wishing to symbolise the division of the solar year into
four seasons.

I have attempted to illustrate this by a moveable diagram,
which will, 1 hope, prove satisfactorily that the seven days'
circuits of the dove and raven, on the Noah's ark symbolism,
are a variation for the dragon symbolism of Cain's mark, which
prevailed with the heathen as a suitable emblem to notify
the variable position in the moon's nodal line, as lying east and
icest, when the sun was in the tropics, but north and south
when the sun was in the equinoxes.

Hence Cain's banishment to the land of Nod (or the fugi-
tive), on the east of the garden of Eden, as a variation of the
metaphor under which the word node is otherwise derived
from the Latin nodus, a knot, referring to the intersection of the
ecliptic by the moon's orbit, monthly, in two nearly opposite
points.

Thus the symbolism of Noah's ark, when explained in its
details, shews that it is scripturally referred to under a double
metaphor.

Ast. In comparison of the old lunar year of ten months (as
measured by the arc of 300° assigned to the reign of Horus by
the Egyptians), with the solar year of 860 days, measured by
360° on the circle.

2c?. As symbolically one in its astronomical origin with the
Argo of heathen mythology, though connected by Noah and
Moses with a typical instruction unto a righteous faith in the
providence of God as an all-sufficient reliance for his people, by
night as by day, carrying them safely through the season of
the^flood, sent as a scourge toothers, but to fertilise the land for
them, in preparation for a new seed-time.* Thus, when God
says he bore Israel, as on eagles wings, through the wilderness,

T^ * This accords with the teaching of 1 Peter iv, 12-17, as varied with refer-
ence to the prophecy of a "fiery flood," in sjinboUc temaination of the year, on
its division into four seasons.

100

a double metaphor is made use of. We immediately think of
the eagle's lofty flight, out of fear of harm from man, but we
too often overlook the reference here to the earjle of Ezek. i,
10, as an emblem on the celestial globe for the return of the
sun to the eastern hemisphere of sun-rise, niter the darkness
of night which symbolised the season of the flood as the season
of Egypt's predicted oppression for 5 months, or l-'O days,
called years, like the 120 years of Gen. vi, 1, for the 120
days, or four months of the harvest season, which was termi-
nated by the flood.

Thus Noah's ark was otherwise symbolised as " the ark of
testimony,'"' both in the typical sanctuary of the Jews, and as
seen in heaven by St John, Rev. xi, 19, in like form. He,
however, saw it also as the diurnal arc of solar light, or of day
without night, and as the rainbow arc of God's covenant with
all flesh by Noah. — See Rev. x, i ; xi, 6 ; xxii, 5 ; with Jerem.
xxxi, 35, 36 ; xxxiii, 25, 26, in explanation of Gen. i, 14, com-
pared with Gen. xxxvii, .9, 10, and with our Saviour's typical
instruction from the twelve subdivisions of light numbered to
the diurnal arc of the orientals in the apostolic age. John xi,
9, ] 0. The same metaphorical language is used in the open-
ing of our morning hymn, viz. : —

" Awake, my soul, and with the sun
Thy daily stage of duty run."

Compare also the parable of the labourer's hired at difte-
rent hours of the day, with John ix, 4 — " I must work the
works of Him that sent me, tchile it is day ; the night cometh
when no man can work."

These two cycles of seven explain the myth of the fourteen
Maniis who reigned anmially in as many golden ages of 20 days
each. Their portion of the solar year was therefore measured
by an arc of 280°. The remaining 80° formed the reign of
Aphophis for 100 years, less 1 hour of 20° to an hour.

But on the equinoctial dial the ascending and descending
circuits of the sun by day, and the moon by night, were re-
spectively limited to an arc of 90°. The three zodiacal signs
of the sun's right ascension to the north of the equinoctial
(when the equinoctial points were between Aquarius and Pisces
on the east, and between Virgo and Leo on the west, as in
the dialling of the Noah's ark symbolism), were Pisces,
Aries, and Taurus. The signs of its decline were Gemini,
Cancer, and Leo. Yet the ascending node of the suns Sabba-
tical circuit (whether reckoned as hours, days, months, or
years, or by decades and hundreds of years) is on the eight-day

lui >

zodiac of the Hindus placed in Leo, and the descending node in
Vircjo. The meaning of this seems to be that he who ascended
in Taurus at the beginning of their harvest season of four
months was the same as he who descended in Virgo at the end
of the harvest season. This harmonises with the Egyptian
account of Rhampsinitus, who, after descending below the
earth to play chess with Ceres, was presented by her with a
napkin embroidered with gold on his return at the beginning
of the harvest season, or in Taurus.

This division of the solar cycle into four parts, by number-
ing four circuits of seven days each to the equinoctial luna-
tions (as explained above from Enoch), leaves no doubt that
this was what the Egyptian priests meant when they told
Herodotus that the sun had four times changed his place of
rising and setting in a space of 1 1,340 years, meaning the days
in 31 i solar years of 360 days each, or in 82 lunar years of 354
days each, leaving an excess only of 12 days.

102

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J 04

Christ the Light of the World, or Sun of Righteousness, with
healing on his Wings.

Zech. xiv, 6, 7 ; Malaclii iv, 2 ; John i, 4 ; and 1 John ii, 8.

God of grace and God of power,
Light and guardian of each hour
In this man''s day of earthly hfe,
Bedimmed by elements of strife,
Be my life's light.

Teach me in Christ's own steps to tread,
As by Thy spirit gently led,
To turn from my wild, worldly will.
In heart e'er ready to fulfil

Thy* law of love.

Not that of self-love — but of Thee,
The spirit of whose ministry
To man on earth is ever such
Man cannot love his God too much —
Yet we rebel.

Galat. vi, 2.

105

NEBUCHADNEZZAll'S DREAM AND GOLDEN IMAGE

COMPARED WITH THK

Structure of the Greeh- Egyptian Dial icith Steps^ brought from
Alexandria, and now in the British Museum ;

ILLUSTRATING

The Typical and Prophetic Times of Oriental Astro-Theology,
Jewish and Heathen.

The testimony of all the ancient orientals, both Jews and
Baal-worshippers, is uniform in establishing the fact that the
primeval revelation of God to man was an astro-theology.

In this God's ordinances of day and night were made, as
typical instructions of His will respecting an eternal distinc-
tion between good and evil, morally as between light and
darkness in the natural creation.

Before the call of Abram this primeval revelation had been
corrupted by the gross idolatries and debasing superstitions of
the east, as the overlaying of hay, wood, stubble, and precious
stones, &c., referred to in 1 Cor. iii, 1 2.

Over the seed first called in Abram (as the fewest of all
people, to mark an extraordinary providence of God therein),
Moses was appointed ruler, and miraculously supported of God
as guide and lawgiver to the twelve tribes of Israel in their
exodus out of Egypt. The object was for the establishment
of a new nationality, with promise of ability to maintain their
own against all the adverse power of surrounding heathen
nationalities, so long as they should live in faithful subjection
to this higher law.

Like the primeval revelation, the Mosaic law was also one
of a typical instruction from God's ordinances of day and night,
or of '• typical and prophetic times'' made to foreshadow the
dawn of a more perfect revelation ; the manifestation of God
in the flesh, as the guide and saviour of all who should turn
from making their own human will the law of life, to serve
God spiritually and truthfully by a way of holiness.

lOG

l<'or when men arc thus brouglit to Hve in the spirit of
Christianity (as a living power of godliness, having influence
for good on the hearts of those who thus spiritually apprehend,
and truthfully conform themselves to its precepts), that typical
instruction of God's will from his works, which constituted
the primeval revelation, is then spiritually realised as a living
power in the heart by faith.

Hence we learn what is meant by the " time no longer" of
Rev. X, 6, as a phrase of restricted reference to the typical and
prophetic computations of time which characterised the pre-
vious revelations of God's will as typical ordinances of day and
night.— Dan. ix, 27 ; xii, 11, 12 ; with John iv, 21-26 ;"Heb.
viii, 9-10, from Jerem. xxxi, 31-37. Comparing Nebuchad-
nezzar's colossal image of four metals with the symbolism for
the image of Diana of the Ephesians (see the lithographic
likeness as reported by the heathen to have " fallen down
from Jupiter," Acts, xix, 35), impersonating nature teeming
with mercies in the summer season, and with his subsequent
erection of a golden image in the plain of Dura for the
idolatrous worship of the Babylonians, I have arrived at the
following conclusion : —

His dream of the colossal image of four metals had reference
to a symbolic division of the habitable globe into four great
kingdoms, divided towards the four winds of heaven, like the
solar year of the Egyptians and of the Jews. The arc of the
summer day for N. lat. 30° was only an arc of 210° for the
solar year of that latitude as divided into four seasons. But
the arc of Enoch's summer day was 240°, as that probably for
the solar year when divided only into three seasons by the
spherical quadrant of their universal dial.

The former system of dialling w'ould be that of the oriental
computation of time by four human ages to one divine age.
These ages were symbolised to the four metals of which the
colossal image in Nebuchadnezzar's dream was composed, with
the kingdom of Babylon for its head of gold.

The golden image which Nebuchadnezzar devised for an
idolatrous worship of the kingdom's glory, sought to increase
the summer arc of great Babylon's typical day, by extending the
meridian splendour thereof over two-thirds of the solar cycle,
and making it as the summer day of the solar cycle divided
only into three seasons.

Hence Nebuchadnezzar's idolatrous erection in the plain of
Dura was (possibly) intended for the gnomon of a horizontal
or equinoctial dial, the shadow lines of which would be divided
into half hours of 10 degrees apart, and on the plain itself.

107

For the height of 60 cubits, and the breadth of 6 cubits
(comparing cubits with degrees on the circle, as the ancients
did symbolically), would seem to represent the width between the
hour lines as one-tenth of the height, and thus divide them by
tens. The height of 60 cubits (for degrees on the circle) would
be as radius a chord of 60°, or the height required for the
gnomon of an equinoctial dial. Thus he might have desired
to measure the bright path of the sun's northern circuit by
an arc of 240°, leaving only 120° to the south, in substitution
for that of his prophetic dream, which numbered 210° to the
north, and 150° to the south.

Next let us consider this symbolism for the division of the
solar year into four seasons, compared with the colossal image of
four metals, and with the oriental division of time into four
human ages, numbered by the increasing ratio of value in the
four metals — 1. Iron. 2. Brass. 8. Silver. 4. Gold.

The beginning of the diurnal arc in this case (as in that for
the six typical days of creation) seems to be dated from the
evening, for the moon brought on both the days and the years,
according to Enoch ; but the autumnal equinox of the yearly
cycle was the symbolic place of evening or sunset. Hence,
in the order of the metals,* we have —

\st. For the Iron Rome, in n. lat. 41° 53'.

2d. For the Brass . . . Greece, represented in Delphi, in n. lat. 38° 29'. This
may explain why Delphi was called " the navel of
the earth," as bearing to the west side of the meridian,
in this dialling, the same relation that the Babylonian
head of gold had to the east side of the meridian.

3d. For the Silver ... Persia, represented in Persepolis, in n. lat. 29° 54'. The
sUver Uglit of this symbolism points to the early
dawn of a new day from the north-east. — Is. xliv, 28 ;
xlvi, 10, 11 ; Jerem. 1, 41 ; li, 27, 28.

ith. For the Gold Babylon was represented in the plain of Dura, n. lat. 34°

39', by the culminating glory of the sun's meridian
splendour on the dial of Nebuchadnezzar's idolatrous
erection there, to reaUse the glory of the golden head
seen in vision.

For comparing days, months, and years, by a common cycle,
the Hindus had a day of thirty hours as well as a day of twelve

* For example, when the equinoxes are brought under the meridian of
Babylon (for the reckoning of longitude cast and vxst from Babylon), then Eome
and Greece are in difTering degrees of ivest longitude. These typically represented
differing degrees of the central kingdoin's outer darkness compared with Persia,
in its oriental relation to Babylon, or the golden head and meridian gloi-y of the
earthly Paradise of God's planting for man eastward in Eden.

108

lioitrs But the day of thirty hours, compared with the solar
year-day of 360° could only have numbered twelve degrees to an
hour —

Hence, if 1 day numbered 12 x 12° or 144°, for the lowest of the four human
ages, measuring time by degrees on the circle.

Then, 10 days nimibered 1440° to the decade or divine age of the preNaous com-
putation, made the lowest of a neiu cycle.

Similarly, 100 days of 12 x 12° (or 144° toa day), give 14,400°, as the decade or
divine age of 100 days from a hunaan age of 10 days, measured
by 1440°.

J.,astly, 1000 days of like computation represent the divine age of a new cycle,
adopting the previously obtained divine age of 100 days or years,
as the lowest of the four human ages. This Millenniuin of days
was the decade of the 100 days numbered as years over the lowest
human age in the oriental chronology of the ancients.

Thus, when the Hindus professed to have a chronology of
history which numbered 36,000 years, and the Egyptians one
of 36,525 years from Menes to Darius Ochus, they magnified
the traditions of their history by expanding the days of 100
years (reckoned variously as years of 360 or 365} days each)
to the rank of years. This seems to have commenced with
reckoning degrees of the circle as days, and days as years.

Again, 120° as days + 210° as days = 330° | ^of^JTV^oyi^dlT

144° . + 210° ,. =354° for 12 x 29^ dVs-

Io0° . +210° M =360° for 12 x 30 days.

144° „ -f*220° .. = 364° for 13 X 28 days.

Lastly, 240° as days. The
summer arc in the

„u^^.. «.. x^ uo. ^ 210° as days. The
year of three sea- ( ■ • ^i

•' * siunmer arc u? <-'t°

j'earof/oM)'sea
for N. Lat. 30

siunmer arc m the f , _„o c .■> j

c J- } — 4o0 for the days nvmi-

j'ear of /OM)' seasons, ( , jx.i ■ cr\ •
•'---•'- - ' \ bered to the reign of Osi-

ris, viz. , with the 1 5 gene-
rations of the cynic circle,
for 450 = 15 X 30.

Herodotus divided the year of 330 days thus : —

30 days to Nitocris, or the lunation of 30 days, as that of the
old Chaldean solar year of 360 days.

90 days for the 18 Ethiopians, as the Hindu cycle of five days

numbered 18 times in the 90° for 90 days, numbered

120 to the Nodes on the weekly zodiac of the Hindus.

* Qu. As 222° (like the year of 330° and 332° for days) for the lunations of
30 days in 18i years of 360 days each, that being the great Sarus of the Baby-
lonians, by which they calculated the return of eclipses. Tlieir ordinary Sarus
was theij- (le<;imal notation, or numberiiii^ bv tens.

109
T20
210 days for the native Egyptians, in the relation of the surii-

mer day for N. Lat., 80° to the dialling of the Egyp-

330 tians, with On or Heliopol'is in the zenith of its

meridian.

This form of the ancient oriental year was once probably
related to the Hindu zodiac of 27 asterisuras mentioned in Cole-
brooke's Essays, p. 65. For 330 days = 217 + 113 days,
whilst the old Egyptian Chronicle numbers 217 years to the
reign of the 8 Egyptian gods, and 113 generations of mortal
kinws after them. But to the 12 gods it numbers 332 years,
for 12 X 27 § days.

The 217 years numbered to the 8 gods are 8 X 27g = 217
days. The 113 mortals,^ who followed them (as days of
weekly cycles compared with those of monthly cycles — the
short lived with the more enduring), would number 108 + 5
days; or 1 2 weeks of days + the oldest Hindu cycle of 5
days, upon which the Hindu computation of 4 human ages to
a divine age v/as based.

If this analysis of the typical times prophetically identified
with the astro-theology of the orientals be clear enough (as a
concise summary of the most important facts) to induce others
better qualified for the task than myself to take an interest
therein, my labours vrill not have been useless in pioneering
the way for the reading of our Bible being made a reading of
intelligence and interest. It will then be read with devotional
spirit of a higher order than that which is commonly identified
with ignoring its intelligibility on many very important points.
This weakness of fanatics is ever quickening into life the here-
tics and infidels they complain of, but often misjudge ; whilst
real infidels and ignorant superstition are a curse to the best
interests of humunity.

• Since the above was written, I have conae to the conchision that the 113
mortal kings who followed Menes (the first king of Egypt after the flood) repre-
sented 90° from the S. pole to the equator, + 2.3° for the 234 between the equa-
tor and tropic Cancer, as the culmination of the solar glory on Mount Ararat,
Mount Meru, or Mount Olympus.

Also the 330 kings of Herodotus may be 270 as 18 X 15 for the Hindu lunar
year of 270 + 00 to Osiris and Isis as Nitocris.

110

THE SIX TYPICAL DAYS OF CREATION

IN THEIB RELATION TO THE SABBATU OF GOD's BKST,

With Verses on Christ in the Cornfields, for a Technical Memory
resjjecting the object of tJie Sabbath as made for Mem, not Man
for the Sabbath.

The six days of creation (as followed by the primeval sabbath
of God's glorious rest) identify God's ordinances of day and
night, summer and winter, with a typical instruction of His
will as revealed in his works, under operation of the same
eternal laws.

Thus the distinctions between light and darkness in the
natural world are typically compared with those of a like
eternal character between light and darkness morally, by
ordinances of spiritual discernment appointed of God for the
welfare of man on earth. Thus —

First Day. — This is reckoned astronomically as beginning
at midnight,"^ and as the winter day often hours in N. lat. 30°.
For that was the Eden of typical prophecy. — Ezek. xxviii,
12-15.

Again, this day of ten hours is typically and prophetically
compared with the lunar year of ten months, which charac-
terises the Noah's ark symbolism.

Also the week of seven such days symbolised a sabbath of
seven such years.

But seven years of ten months were as ten years of seven
months for the sabbath of years, in its relation to the subdivi-
sion of months sometimes into weeks oi ten days, and at others
into weeks o^ seven days.

But what we have to do with in this case is the iceek of
seveii days and seven nights compared with the typical year of

* But, symbolically, as begiiiuing from the (ven ing of the preceding sunset. —
Zech. xiv, 7. For the light of the uew day was not actuallj'^ called out of dark-
ness until dawning eastwards after midnight. — Exod. xi, 4. Such was the typi-
cal day of Jewish prophecj', and the sun's typical place therein at midnight wa.s
the winter tropic, or midway between the Equinoxes. Tliese represented tyjii-
cally the " evening and morning" of their diurnal arc, in its relation to the sum-
mer and winter of Zech. xiv, 8, as prophetically comparing the ^\^nter day of ten
hours in north latitude 30° with the old lunar year-dny of ten month.s.

Ill

seten months as equivalent to fourteen half months, tor a com-
parison with the summer day of 14 hours in N. lat. oO°. Out
of this seems to have sprung the oriental cycle of the 14 Manus,
though the golden age of a Manu numbered 20 days, even as
Enoch numbered 20 days monthly to the man in the moon.

Thus the bringing light out of darkness, on \\\q jirst typical
day of creation, has reference to reckoning the then beginning
of the day astronomically at midnight^ and the year-day from
\}i\Q full moon of the sun's lunation at the summer's solstice.
This, as in the astronomy of Enoch, was the winter solstice, as
the place of the moon's then opposition, and marked the Thoth,
ov first day of the great Sothiac cycle of the Egyptians.

Second Day. — Typified as that on which the firmament of
heaven was created, to divide between the waters of destruc-
tion, by which the earth was overspread, and the waters above
the heavens, whence descend rain and dew to refresh the earth
in dry seasons. These two days symbolised also two months in
their relation to the typical year of seven months, and to the
lunar year of ten months. Hence these measured the annual
amount of lunar darkness (at the rate of 5 days monthly) to
supplement Noah's lunar year of ten months, or oOO days, com-
pared with the old solar year of 860 days.

Third Day.^ — Typified as third from that on which the
waters of the flood began to retire from off the earth's surface.
For they then began to form seas, leaving the dry land, made
fruitful with vegetable life, when redeemed of God from the
destruction of the overflow. This therefore was the third of
the five monthly days or year- days during which the waters of
the flood continuously decreased, before the consummated rest
of Noah's ark on the mountains of Ararat (as the Mount Meru
of the Hindus, and the Mount Olympus of the Greeks) in the
seventh month.

FouKxn Day. — This symbolises the same thing as the sun's
fourth gates, eastern and western, in the astronomy of Enoch,
as that with which the solar year commenced after the division
thereof into /o?«' seasons. The northern hemisphere, therefore,
(between the sun's entrance into his fourth eastern gate, to
ascend northward by the dragon's head, and his entrance into
his fourth western gate when descending southward by the
dragon's tail of BlundeviVs Astronomy), represented the arc of
their equinoctial day, or day of ticelve hours, as the time of
God's typical appointment for labouring whilst it was yet day,
before the coming of night time, in which none could work.
Hence our Saviour's reference to the day of twelve hours, as a
limit of daylight to those who wish to avoitl stumbling by

112

walking in the night. This is perhaps the chief of the typical
reasons for which the sun, and moon, and stars were then
appointed of God to man " for signs, and for seasons, and for
days, and for years."

The association of this typical day and month with the
Baal worship of the heathen, by a faction of the Jewish nation
before the Babylonian captivity, is recorded in Ezek. viii, 1 i,
by reference to Jewish " women weeping for Thammuz,"" as the
Adonis or Adonai of the Syrians, or for the beginning of the
winter season at the autumnal equliiOX, or in the sun's fourth
western gate. The times of this lamentation were altered
variously, being sometimes reckoned from the beginning of the
suu's declining course southward at the summer solstice. But
the principle upon which it is to be explained is the same m
all cases.

AV^hen dated from the autumnal equinox, or from the sun's
annual descent southward through Virgo (as his fourth west-
ern gate on the ancient zodiacs of the Hindus), the lamentation
is to be dated from the sun's entering the descending node of
his lunation at the summer solstice. This seems to identify
Cain's cycle with the descending node of the Hindu zodiac.
For the derivation of the word may be as justly referred to
'^:?''P a lamentation (from which Lee supposed that of the
Irish caoine pron. keene is derived from |lp to *lament) as to
\\}P a possession, from "^^i^ to make or acquire, as com-
monly done.

In this case, however, Abel, his brother (the word means
vanity or instability), will be the decapitated ascending node of
the Hindu zodiac. His reign, as measured by an arc of 45°,
has a close resemblance to the " divine age " of oriental chrono-
logy, which numbered 50 days, when days chronologically
were measured by degrees geometrically on the circle.

The divine age of 50 days was the difference of 10 days
yearly, for 5 years, between the old solar year of 360, and the
Hindu lunar year of 855 days •, also, as the yearly amount of
time numbered to the sun in the year of 360 days, compared
with the 1 year 10 days of lunar time, numbered as 310 to the
flood of Noah's day.

* Compare the «' <^-h mytliically read by Ovid on the petals of the hyacinth
which sprang up (he says) fi-om the blood of Ajax ; as "a Jove tertius," La a
cosmogony wliich dated " a Jove principimn."

Note also that the armom- of Achilles was made by Vulcan, or the Sun, in-
vidnerable, excepting in the heel, by wliich his mother Tlietis held him whilst
dipj>ing him iu the river Styx, for invulnerability.

113

Fifth Day, Month, or Year, &c. — This typifies the ac-
complished conversion of the waters of the flood into the
waters of the river of life, " clear as crystal, proceeding out of
the throne of God and of the Lamb."" — Rev. xxii, 1 ; Ezek.
xlvii, 1 ; Zech. xiv, 8.

For then the waters brought forth abundantly reptiles,
birds, and fishes. Possibly the reference to birds and reptiles
here is to be limited to that class of the amphibious creation,
to whom life in the waters was as natural as on land. The
myth of '' the flying fish " seems to have been a poetical alle-
gory derived from this.

Sixth Day, Month, Year, &c. — This typifies the crowning
of the work of creation to the Glory of God, by the consumma-
tion of the earth's redemption from the devastation of the
primeval chaos, as from that of the annual Egyptian overflow
in the harvest season, at the summer solstice.

For God created man (spiritually) in his own image, after
replenishing the earth with every species of animal life adapted,
in the wisdom of God, for living thereon, either as food for
man, or as useful to him in ministering to his employments or
comforts, and in check on one another, that the increase of the
wild animals might be restrained within bounds, fulfilling the
object of their existence in the creation, without rendering the
life of man on earth insecure thereby.

This creation of man spiritually in his own image, and by
pairs, male and female, need not be restricted to two persons,
but to a two-fold classification or combination of life, the
earthy and the heavenly, the natural and the spiritual. Hence,
Adam, the earthy, expresses only man's relation to a mortal
body, in common with the beasts that perish.

But when referred to with Eve (or i^in the living), the
word ^"'^^ substance, and its feminine '^^'^ may have a
cognate signification with ^'^ fire, equally as with the sub-
stantive verb P*\ as " est '' in Latin. Thus, in the language
of Jewish prophecy, hght and life are equivalent expressions.
Whence, the light of life symbolises the mercies of God as re-
newed every morning to perpetual generations of man on
earth.

Seventh Day, Month, Year, &c. — This was the primeval
type of the Sabbath as ordained of God in mercy to man, for
an instruction respecting things spiritual from things natural.

Thus, whilst the sixth month of the year (answering to the
sixth typical day of creation) made the solstitial rest of the
summer sun in the harvest season symbolise the abiding glory
of God resting on the works of creation, manifested to man in

114

the fulness of tho earth's natural fruitfulness — the manifesta-
tion was to bo short-lived, though God's mercies to man were
not to cease with the harvest season, if rightly used ; but, the
five remaining days, months, and years to complete the solar
cycle of twelve, were associated with a new typical instruction
from things natural respecting things spiritual. This was con-
fined to the annually recurring season of the flood.

When the eastern hemisphere was dedicated to RE (the
sun — Pharaoh of the Egyptians), as an impersonation of the
rising sun ; the western hemisphere symbolised the outer
darkness of the kingdom, as the reign of night, and was dedi-
cated to Atliom, or the setting sun, as one with the Adam of
the Hebrews, on the loss of paradise.

Thus the sun"'s progressive diminution of daily light, on the
expiration of his long-abiding glory at the summer solstice,
was made to symbolise the increase of evils brought upon man
individually, and on the world at large, when turning from
the eternal law of his spiritual communion with God, viz.,
" the obedience of faith " to learn for himself, and, according
to the bias of his own worldly will and passions, the knowledge
of good and evil. For thus the deceitfulness of the human
heart (the power of death within him) would cause him to set
darkness for light, and choose evil for good, being thereby
alienated from God in spirit by the operation of an eternal
law, equally undeviating in its eiFects as that of God's natural
distinction between day and night.

But even thus, God never willed that man's existence on
earth should be made one of never-ceasing alienation from the
rest of his glory abiding eternaUy on the icorh of his creation,
because that, by yielding to the deceitful influences of his
human will and worldly passions, he was continuously setting
darkness for light, to the discomfort of his soul, and to the
increase of misery in the world.

But God's ordinances of day and night symbolise the cessa-
tion of grief with darkness, for the return of joy in the morn-
ing, to as many as will see the hand of God in the return of
mercy, and pray, tcith circumspection of life, for grace to xcalk
before him henceforth, as in the light of day, that they may stumble
no more.

Thus the harvest of God's bounteous mercy to the sinful
sons of men, in providing for all a renewed access to the pre-
sence of a joyous communion with God on earth, provided they
will thus (through not wnlfully quenching the pleadings of his
spirit within them) be brought nigh unto him, is eternally
associated with a demand of God on man to be merciful to his

115

fellow-man, when desirous of turning from the ways of sin to
the ways of righteousness. Instead of this, the worldly condi-
tion of sinners against human laws was, on the testimony of
Isaiah lix, 14, often made hopeless for the remainder of human
life, as if no repentance unto newness of life could restore such
to any personal interest in the promises of God respecting
that regeneration of the world which God has declared shall num-
ber to his glory the spirits of all flesh.

The only exception is that of our Lord's words addressed
to the tvilfully blind — " Ye will not come unto me that ye
might have life."

The law of mercy between man and man, as typically
taught of God in his annual return of harvest mercies for
the just and unjust — to make mercy prevail over the demand
for sacrifices between man and man, as between God and man,
connects " the seventy and sevenfold " of mercy in Lamech's
case, and the " seventy times seven " of our Lord's admonition
to man for forbearance with his fellow-man, Matt, xviii, 22, in
illustration of the following scriptures : — For scripture attri-
butes the sacrifice of the death of Christ to a determination on
the part of the rulers of the Jewish Church to rule under a
distinction of good and evil, framed in the fashion of their
own worldly delusions, respecting the predicted blessings of
Messiah's kingdom, until they made the word of God of none
effect by their traditional misinterpretation of the Scriptures
of Jewish prophecy.

The perversion of judgment thence arising is stated in Isaiah
lix, 14, thus — " Yea, truth faileth ; and he that departeth
from evil maketli himself a prey : and the Lord saw it, and it
displeased him that there was no judgment."

Again, in Matt, xii, 7, 8 — " If ye had known what this
meaneth, I will have mercy, and not sacrifice, ye would not
have condemned the guiltless. For the Son of Man is Lord
even of the Sabbath day."

Compare also Deut. vi, 4-12, as most probably meaning by
one Lord, one to all the families of man ; God and Father of
all — not God of the Jews only.

The five typical months numbered to the flood, after Adam
was cut off from paradise by the cherubim and a flaming
Bword. These are numbered as twice five, in their relation to
the year and ten days' duration of the flood in the Noah's ark
symbolism. But, as five, when supplementing the typical and
sabbatic year of 7 months, answering to the six days of crea-
tion, and the seventh as God's sabbath.

The year and ten days of the Noah's ark symbolism adds

116

ten days to the old lunar year of ten months, leaving a supple-
ment of 50 days numbered to the sun in the old solar year of
360 days. This was the ycar-djiy of Adam's time, and until
extended to 365 by Enoch. — Gen. v, 23. — though in the
apocryphal book of Enoch only 364 days are counted.

The 50 days thus numbered to the sun represented also the
difference of 1 days yearly, for five years, between the old solar
year of 360, and the Hindu lunar year of 355 days. Hence
the antiquity of the Hindu cycle of 5 years, which forms the
basis of its mythic chronoloL^y by four human ages, so num-
bered that their sum is equivalent to the lowest multiplied by
10. This formed their divine age of 50 days; whilst the
golden age of a Manu numbered only 20 days, or the briefest
age of human time multiplied by 4.

This harmony of solar and lunar time numbered only 50
days to the sun at the summer solstice, whereas the Egyptians
there numbered 60 to Osiris.

Then came the death of Osiris by Typhon, as an imper-
sonation of Hydra rising with the sun in Leo as the flood ad-
vanced. Thus the 5 months increase of the waters were
numbered to the western hemisphere as 5 months 5 days be-
tween 25° Gemini, and the close of the old year at the winter
tropic between Scorpio and Sagittarius, whence the myth of
Apollo killing Typhon. For the 5 months 5 days between the
winter tropic and 25° Taurus symbolised to the eastern hemi-
sphere of the solar cycle, the 5 months numbered to that con-
tinuous return or abating of the waters, the progressive effects
of which are identified with the first five typical days of crea-
tion in Genesis.

The western hemisphere was dedicated by the Egyptians to
Osiris, as god-king of the dead, and the place assigned to Budha
(as the Mercury of the Egyptians and Greeks) on the zodiac
of the Hindus, was partly in Gemini and Cancer, as in charge
of the Baris or sacred boat, in which they carried forth their
dead to burial in the Nile. Hence the Grecian myth respect-
ing the voyage of the Argonauts, in its relation to the symbol-
ism of Noah's ark, as a provision of God for retaining in com-
munion of life with himself the spirits of the living after
death, whilst conducting those in mortal life safely through
the troubles thereof, as over a dark and stormy ocean, until the
renewal of the bliss of man's earthly paradise, with the returti
of the summer season.

Hence the dove and raven of the Noah s ark symbolism
marked the ascending and descending nodes of the solar and

117

lunar orbits where intersecting the ecliptic ; as the head and
tail o^ i\\e dragon did in Blundevil's Astronomy.

Their movements " to and fro "" in semicircles, and not in
circular orbits as described in modern astronomy, will illustrate
the charge of Atheism set forth by Aristophanes in the Nubes
against Socrates, for dethroning Jupiter to set up Dinos, i.e.,
for converting into a circular motion the tropical symbolism of
the older astronomy, which began the year with Jupiter at the
winter tropic, and closed it at the same point, after the dove
and raven had gone " to and fro " twice over the same semi-
circular arc.

On turning to our celestial globe, we shall find the con-
stellation called ARA, placed in the position exactly to explain
the reference of Gen. viii, 20, to the altar which Noah built
unto the Lord on going forth from the ark.

Note the position of the crow near the same place, to mark
the end of the cycle of the solar year, in illustration of the
classical myth respecting the long life of the crow.

Kex Pylius Magno, si quidquam credis Homero
Exemplum vitte fuit a Cornice secundas.*

Note also the supplement of 860°, for days (numbering 90°
to the ascending and descending nodes), leaves 270° for 10
months of 27 days (or S times 9 days) to a month for the lunar
year of 10 months, answering to that of the Noah's ark sym-
bolism, in its identity with the 300 years for days numbered
to Horus by the Egyptians.

Thus the month in the reign of the eight god-kings of the
old Egyptian chronicle, for 217 years (meaning days) num-
bered 27 days to the month, shewing its reference to the time
when the solar year and lunations were divided only into three
parts for seasons, --^'^ = 27^.

But 217+113 (for the 113 generations of the mortal kings
of Egypt after Menes, as the INIanu of the flood) = 330, or the
number computed by Herodotus, from Menes to INIoeris, with
the queen Nitocris, as lunar goddess of the system, derived by
Egypt from Babylon.

Again, ^1^=28^ for the shortening of the seasons of the
year., when divided into four instead of three parts.

Hence the years numbered in the old chronicle to the 12
god-kings of Egypt (for days) are 332 for the 330 of Herodotus
viz., as 12 months of 27 days 4- 2-Sds. month remaining.

* Qu. As ha\'ing outlived the ordinary term of human Hfe in prosperity and
in enjoJ^nent of the Ught of life in undivided form, as an example of an especLal
providence over him for the prosperity equally as for the lengtli of his life.

118

Christ in the Cornfields.
The Sabbath was made for man, not man for the Sabbath. — Mark ii, 23, 27, 28.

God of man''s Sabbath rest,
Light of creation blest *

Under that law,
Teach us to read the same
In the light of its aim,
As day and night proclaim

In type-f- that law.

Brightly the harvest-sun
Beamed till its race was run,

In Eden's day.j
Fruits of "four § months" possessed,
Marked how God's presence blessed
Eden, God's glorious rest,

With man on earth.

• Gen. ii, 2, 3 ; Ezek. xx, 12. Also Levit. xxvi, 34, 35, with 2 Chron.
xxx'i'i, 21, ■ft'ith Matt, ix, 13, as pre-eminently an ordinance of mercy from man
to his fellow man, from their common need of God's mercy. — Matt, •s.ym., 28.

+ The signs of Gen. i, 14 ; xxxvii, 9, 10 ; with Jerem. xxxi, 35, 36 ; Matt.
xxvi, 29 ; Ezek. xxxii, 7 ; Rev. \-i, 12-17, &c.

+ The sabbath of the seven typical days nimibered over the works of God in
Gen. i, and at the close of man's antediluvian history, Gen. vii, 4.

§ Compare John iv, 35, and Gen. \'i, 3, with Deut. vi, 10-15, for the law of
Israel's spiritual communion with God on earth.

On the harvest season oi four months see John iv, 35, and read the 120 years
of Gen. vi, 4, as 120 days for the typical days of this harvest season.

These were extended typically to 130 days in the symbolism of Seth's birth
in the 1 30th year of Adam's life, and again under the LeAdtical law, as already
referred to.

Lamech's prophecy (Gen. iv, 24) should be compared with Dan. ix. and Matt,
xviii, 22. These 70 weeks, or 70 times seven days, were symboUsed also in the
winter week of north lat. 30°, when each day numbered only ten hours, even as the
lunar year of the Noah's ark sj-mboUsm numbered only ten months, or 300 days,
viz., the days numbered to the reign of Horns by the Egyptians.

Ten hours to a day (or seventy to a week) were 490 in 7 weeks, even as
70 X 7 days niunber 70 weeks as 490 days.

Thus the harvest season of 130 days, when contemplated prophetical hf in con-
nection with anniversary returns of the mercy, numbered 130 -l- 360, or 490 typi-
cal days. Hence the " man and youth," or " man and his oflfepring,"' slain by
Lamech, are an allegory for the beginning and entling of one harvest season and
one solar year (for the birfh and death of time mnubered to Adam on the birth
of Seth according to the phraseology of the orientals), as included within the

119

Ere Eden's loss to man,
God wiird, in type, to plan

Eden regained.
Thus, of prophetic fame,
Seven weeks* lent their name
Harvest's new type to frame —

Seventy weeks.

cycle of mercy extended to Lamech, and practically applied in the parable of our
Lord respecting the ban-en fig-tree. — Luke xiii, 8.

Thiis " the man and youth" of Gen. iv, 23, assimilate the typical chronology
of the Hebrews respecting Adam and Seth to that of the Egyptians relating to
Osiris and Horus.

Lamech's prophecy of the seventy weeks in the scriptures of the Jews, is,
moreover, to be identified with the ten weeks prophecy in the apocryphal book of
Enoch, the testmiony of which is sanctioned in Jude v. 14, so far as relates to his
prediction of the judgment in the end of typical time as that of the time referred
to in E«v. X, 6, which shovild be no longer, — when the language of typical pro-
phecy should be spiritually and truthfrdly read of men, as explained to them by
Christ ui his everlasting gospel. — John iv, 21-24.

* The feast of weeks, from 15th of the fii'st to 5th of tliii'd month, as from
the Passover to the Pentecost, numbering 49 typical days. — Exod. xxxiv, 22 ;
Levit. xxiii, 15. This sabbath of tceeks symbolised as one sabbath-day, and mul-
tiphed by 10 (for the winter day of ten hours in north latitude 30°, as the Eden of
typical prophecy, Ezek. xxviii, 12 to 15) gives the 490 days in the seventy weeks
of typical and prophetic account.

These, moreover, may be nxmibered to the harvest season in another form, viz. ,
as substituting 130 days for the 120 called years in Gen. vi, 3. Thus, between
the Pentecost, or 5th of third month, and the Feast of Tabernacles, or the 15th of
seventh month, there were 130 days of typical account. These increased by the
860 days of the old solar year (to give anniversary reference to the type for a re-
newal of the mercy, as in our Lord's parable respecting the imfruitful fig-tree,
Luke xiii, 8) make the 490 days of the seventy typical weeks.

On a comparison of the day and year-day in the oriental chronology of typical
prophecy,

, ■ TV 1 t ^(\° ( synibolised Noah's lunar year of 10 months.

Hence 7 such days (or a sabbath of 70 hours) symbolised 7 such j^ears or 70
months. Then 10 such sabbaths or weeks symbolised 70 such years or 700 months.
These also symboUsed as many years, for the sabbath or week of Enoch's typical
prophecy, each day of which numbered 100 years. As there were ten such weeks
in his prophecy, it extended over the great prophetic and typical cycle of seven
thousand years, or a week of seven millennial days.

Again, Daniel's prophecy of the 70 weeks, cap. ix, compared with the seventy
times seven of our Lord's plea for mercy between man and liis feUow-man, in
Matt, xviii, 22, place it beyond a reasonable doubt that the seventy and sevenfold
vengeance of Lamech's prediction to his two wives (Beauty and Shadow), are like
the sevenfold vengeance on the slayer of Caiu — words of typical significance
comparing the natural opposition between light and darkness to the spu-itual
opposition between sin and righteousness, as in reply to the gainsaying spirit of
those who are contumally saying — Wliy does God permit evil to exist in the
world ? The answer is given by om* Lord in the parable of the tares sown by an
enemy amongst the wheat, the uprooting of wliich might prove destructive to
the wheat if not allowed to grow up together until the harvest.

Thus Cain's mark may have been the seven days' measure of time connected
with the dragon -worship of oriental idolatry, by which tlie Sabbath of God's

120

Lamech (the feeble) said

To his wives Light and Shade,

Hear ye my voice !
Cain lives a Sabbath sign,
Harvest renewed is mine ;
Both live as types of time *

Numbered to God.

typical reference to the six days of creation had been in a great measure super-
seded by men putting darkness for light, in opposition to the will f)f God as
declared by liis servants the Prophets. Matt, xxiii, 35, seems to bear out such
an interpretation of Gen. iv, 23, 24.

* The prophetic time of Rev. x, 6 ; Dan. i.x, 24 ; xii, 11, 12, the instruction
of which is ever being realised with spiritual and everlasting effect where Christ's
gospel is received, under confirmation of God by gifts of the Holy Ghost.

Enochs typical prophecy of ten weeks, together amounting to one week of
seven millennial days, has been formed upon the basis of Lamech's seventy weeks,
thus, according to the oriental method of reckoning hours, and days, and months,
and years by cycles of common application to aU, as done seemingly in Rev.
ix, 15.

70 days, numbering 10 hours each, contained 700 hours.

70 years, numbering 10 months to a year, contained ... 700 months.

Hence 70 weeks of 7 days, of 10 hoiurs each, numbered 4900 hours, or 490 days.

But 70 weeks of 10 days, (which was the form of the week ^

when the solar year of 360 days and lunations of 30 days > numbered 700 days,
were divided only into 3 parts) )

Thus, counting days for years, as all the orientals did, typically and propheti-
cally, we have for the 70 weeks of Lamech's prediction 490

and the 70 weeks of ten ' . - _ . .

reckoning

Hence ten such weeks numbered 7000 days as years for their great sabbatic
cycle of one week, numbering seven millennial days.

On " types of time numbered to God" note also the orientals reckoned time
as well as persons by generations, applying their ideas of mortality to the limita-
tion of typical time within cycles, and of immortality to a renewal of the typical
instruction with a renewal of the cycles imto perpetual generations.

Attention to this wOl clear away all the difficulties, assimaed by some to be un-
answerable, in tlie discrepancies of the 400 years in Gen. xv, 13, and Acts %'ii, *>,
reckoned as 430 years in Exod. xii, 40, 41, with Galat. iii, 17, whilst the interval
between Jacob going into Egypt with his sons, and the e.xodus of Israel under
Moses numbered only 215 years, or exactly half the time.

The persons numbered to these four generations in Matt. i. are —

days, as one week of Enoch's typical) _ ^^^ ,

,,,, n -r n y V. i ( The kingdom of the 12 tribes,

1. Abraham. 2. Isaac. 3. Jacob. 4. J ^^^ |^^^ ^^ ^^^^ ^^^^

Thus we have inspired authority for the way in which to apply the numbering
of these four generations to persons. But for the chronology, we must reckon
that in the oriental fashion, viz. —

100 years numbered owe generation of solar time.

7 days, or the Sabbath one generation of lunar time.

Hence 400 years were 4 generations of solar time.

30 years (for the days of a lunation di^'ided into 4 parts) numbered 4

121

The "man and youth' I slew *
Are seasons known to you,

Which live again.
Seventy hours bespeak
Gloomy winter's brief week.
When, in vain, mortals seek

Eden's flowers.

But, as summer returns,
Man, in ecstasy, learns

God dwells with him.
Eden regained, he prays
W^isely to read God's ways.
And enjoy length of days

Peacefully spent. -f-

generations of lunar time. Tliis is therefore only a confirmation of the promise
by a double sign. — See Gen. xH, 32.

But in the oriental computation of time, typically, they numbered days without
night (as in Rev. xxii, 5), or days of 12 hom-s, which, when reduced to exact
chronology, were reducible, as in this case, by half, numbering 215 for 430
years.

* Compare the remarks, in p. 132 of this Tract, on the word " almighty," as
oirr translation of the 'IB' 'rNa, or God the destroyer, equally as the giver and pre-
server, of human Ufe. For Lamech is a personification of exhausted nature; the
harvest season, at its close, predicting its renewable vitality, through the mercy
of God, but in connection v;ith the primary typical year of only three seasons.

t See Prov. iii, 16, and compare the summer day for N. lat. 30°, as measuring
14 hours of 15° by an arc of 210^, or the complement of 150°, which measiured
their winter day of 10 hom's, and their winter season of 5 months numbered to
the flood for the winter half of the old lunar year of 10 months, or 300 days,
.answering to the length of Noali's aek.

122

Chronological Analysis of the Patriarchal Times.

\st. For tJte Ten Antediluvian Patria/rchs.
Adam lived before Seth 130, after *800, in aU 930 = 720 + 210.

Seth

Enos

Cainan

MahalaleeL .

Jared

Enoch

Methuselah.

Lamech ....

Enos

Cainan

MahalaleeL .
Jared

105
90
70
65

Enoch 62

Methuselah. 65
Lamech 187

Noah 182

807
815
840
830
800
300
782

595

Noah to birth of Shemf...

Ham

Japheth.

500

From Shem .

Ham > to the flood 100

Japheth... )

Total before the flood... 1656

912 = 720 + 105 + 80 + 7.

905 = 720 + 180+ 5.

910 = 720 + 120 + 70.

895 = 720 + 110 + 60 + 5.

962 = 720 + 180 + 62.

365 = 300+ 60+ 5.

969 = 720 + 180+ 7 + 62.
700 + 70 + 7, or
490 (as 10 X 49,
or 300 + 130) +
•105 + 180 + 2.

777 =

350 ' 950 = 720 + 210 + 20, for
the golden age of a Manu, added
to the cj'cle of Adam's life.

1461 the great Sothiac cycle.
I 105 half the arc of the summer day
I in north latitude 30°

90 the quadrant, in its relation to
the Tetarton of the Egyptians, or
the solar year symbolised as one
fourth the Egyptian Lustnmi, and
of the great Sothiac cycle.

N.B. — From the birth of Shem, Ham, and Japheth, to the death of Noah
was, as the life of Osiris, a cycle of 450 years.

* The 800 of this reference are as the week of 8 days, counted in days of 100 years each, lilvs
Enoch's prophetic week of 700 years. Also, the 720 are as 360 days and 360 nights in the typical
and prophetic year of the Orientals generally. Also, 210 degrees measured the arc of the summer
day, and the days of the s-ummer season in north latitude 30 degrees (as the Eden of Jewish typical
prophecy), for years in the life of Adam. For the Orientals generally number degrees on the circle
as days or years of mortal life, compared with the Divine age of their typical and prophetic year-
day, numbering 360 nycthemera, or 360 days and 360 nights, i.e., as 720 days of 12 hours.

All the other numbers, compared with these, speak for themselves, without need of further ex-
planation.

t This notice of, seemingly, three at a birth (as in the case of Abram, Nalior, and Haran), is
perhaps symbolical; and means only that the division of the then habitable world between these
three descendants of Noah and Teraji respectively, was of a typical character, analogous to that of
the solar year being divided only into three seasons previously to God's calling of Abram primarily
on the death of HARAN.

123

2d. For the Ten Postdiluvian Descendants of Slient.

After the
Flood.

Shem to birth of Arphaxad 2 years, to end of life 500, but in all 602.

Arphaxad " Salah 35 »■ 403

Salah ' Eber 30 ^ 403

Eber ' Peleg 34 -r 430

Peleg ' Reu 30 ^ 209

Reu ' Senig 32 ^ 207

Serug ' Nahor 30 - 200

Nahor ' Terah 29 " 119

I Abram \

Terah ^ j Nahor | 70 + 60 + 75 = 205

( Haran )

Add to Abram's second birth, or>
first calling of God, probably on
the death of Haran in the land
of his nativity, viz., Ur of the
Chaldeea, as amongst fire wor-
shippers >

292 = The lunar year of ten months as months
of 29 days each + 2 days or years
in excess, possibly to symbolise the
1 then division of the soli-lim.ar cycle

into tioo hemispheres.

352

Add 75 years to Abram's migration")
from Haran to Canaan on the ]
death of Terah in the 205th year > 75
of his life, as the 75th of Abram's |
life,— Gen j

Viz., as the 350 of Noah's lifetime
after the flood + 2, for the symbo-
lic division of the solar cycle into
only the eastern and western hemi-
spheres, to mark the relation of the
flood to the garden of Eden.

,217 Tlie reign of the 8 gods of
\ Egyjit in the old chronicle.

(210 The arc of the summer day in
north latitude 30°.
Add the 430 of Exod. xii, 40 ; Galat. vi, 17, called
400 years in Gen. xv, 13; Acts
vii, 6.

857 = 720 -h 1 30 -j- 7. Compare the 360 +
130, or 490 numbered to Lamech,
with the 7 to Cain.

N.B. — 856 years for days, = 490 -U 366 days, or the 70 weeks increased bj'
the days of every fom-th year in the lustrum, when 365^ days annually became a
year of 366 days every fourth year.

Nnle. — Again, 366 days, =114-1- 222 days. But both these numbers are

124

Further Remarks on the 144,000 " Children of the Light and
of the Day'''' redeemed in Israel^ as presenting a clue to the
true reading of the 000,000 Men of War by which Bishop
Colenso has been so perplexed, and to rescuing from the scor7i of
blasphemy the narrative respecting Samsons killing lOOO
Philistines ivith the jawbone of an ass.

In the key to the chronology of the Hindus, we read " The
days of the weeks are dedicated to the planets. The sixth
day to the sixth Avatar, Buddha, or Mercury, and the seventh
to Jupiter. But the latter does not denote the Eternal, nor the
former Mercury, whom the Goths called Woden.

The Hindus also consecrated the antediluvian patriarchs as
Avatars, assigned to the care of each, who was exclusively
attached to the old world, the charge of one eighth part * (one
corner) of the world. They were named Devatas, under the
control of Deve-endren, the supreme ruler of gods and men,
i.e., of mortals who were deified.

He is likewise named Percassuidi, Barescandeva, Sui,
Jupiter " the first created,'"' or " star of the year,''' &c. &c. The
Hindus likewise admit 33 crores of inferior Devatas. A crore
is 100 lacs, and a lac an 100,000. These 330 millions of
inferior spirits are the supposed offspring of the Devatas, or
issue of the solar race, who are equally under the control of
Deve-endren (Indra or Endra.)"

These 330 millions are as the 330 days of the old oriental

symbolical. The 222 was the celebrated great Sarus of the Babylonians, by
which (when reckoned as months, and amounting to I83 years of 360 days each),
they calculated the return of eclipses. The 144, as fu-st niuubered over the
chUtlren of the light and of the day, and then midtiplied by thousands, to include
their progeny, has been elsewhere explauied. It remains, however, to connect
this typical instruction with the wording of the second commandment.

The progeny of the chilch-en of light and of the day was to be numbered by
thousands (Deut. i, 11 ; vii, 9; xxxii, 30; Levit. xx\-i, 8, with Gen. xxx^-ii, 9, 10),
whilst those who wallied in darkness were limited to the third or fourth gene-
ration.

The soiu-ce of this metaphor is clearly that of the equinoctial distinction be-
tween day and night, compared with a sj-mboHc variation of the same for a specific
typical instruction, as when varied in adaptation of the eqidnoctial dial, to suit
only the cUurual arc of some particidar latitude ; but for all seasons of the year.

Thus, 12 hours of 12° to an honr, compared with the equinoctial day of ISO',
left 3 times 12, or tlu-ee generations of time to be transferred tjqiically from the
light to the dark side of the dial, imder a law which uniformly iucre.oses the
amount of darkness as that of Ught decreases.

* Thus the eight-day zodiac of the Hindus in Moor s Pantheon numbers 45**
to a day, or divides the solar year of 4 tunes 90 into a limar year of ten months,
numbering TO times 27 days, leaving 90 to the nodes, and beginning from Jupiter,
or Thursd.-iy.

125

year, and as the 830 kings of Egypt, mentioned in Herodotus,
multiplied by millions. In the same way, the 144,000 re-
deemed souls of Rev. xi V. are to be numbered (under a metaphor
borrowed from the dialling of the ancients) as 12 X 12 " chil-
dren of light and of the day," over the rulers of the twelve
tribes of Israel multiplied by thousands.

Thus, the orientals figuratively accounted one ruler of the
people, when ruling righteously and in the fear of God, as the
power of a thousand men., by a figurative comparison of moral
and physical strength. — Levit. xxvi, 8 ; Deut. i, 11; vii, 9 ; and
xxxii, 80, with Isaiah xxx, 17.

This metaphor is the true clue to a correct reading of the
narrative respecting Samson, when we read that it took 3000
men of Israel to bind him, and that he killed 1000 Philistines
at Lehi., heaps wpon heaps. Our translation, " with the jaw-
bone of an ass," is clearly and deplorably at fault here. There
is a play upon the word Lehi., as the proper name of a place,
and as an appellative, meaning the cheek or jaw-bone. Again,
there is a play upon the words for an ass and a heap, to imply
strength on strength,* heaps on heaps, when he killed their
great champion. The same word is used in Gen. xlix, 14,
where Issachar is called " a strong ass," literally " an ass
of bone."

Symbolisms for the Changes of their Order in numbering the
Days of the, Week prior to that adopted by us as Ckristiaiis,
who begin the Week on Sunday., in commemoration of our
LorcVs Resurrection on that Day.

The cycles of days, weeks, and years thus compared were
brought on by the moon, as Enoch says, or began from the
previous place of sunset in the west, as the evening with which
the primeval day began. — See Gen. i. — This terminated with
the sun's descending circuit at midnight in the southern hemi-
sphere, when the dawn of the new day commenced. There
also the sun commenced the beginning of his ascending cir-
cuit, though that was not numbered to the equinoctial day
until he had entered his fourth eastern gate at the place of the
vernal equinox.

* Lee, in his Heb. Lex., under the word Chamor, an ass, say.s that the
word was used as a title of honour in the east, and quotes from Gesenius an in-
stance whei-e the second chalif received the title " ass of the island," i.e., of
Mesopotamia. Compare Judges v, 10,— " Speak, ye that ride on white asses, ye
that sit in judgment, and walk by the w.ay."

126

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127

3d. The symbolism for the typical year of seven months, in
its relation to the Hindu Parouvan, or half month of 15 days,
compared with the diurnal arc for the summer day in N.L.

80°:—

This is the traditional symbolism of the Freemasons, as
appears from the frontispiece to " Fellows' Mysteries of Free-
masonry." It places Sunday between Saturday and Monday,
for the five intervening signs between ^ and fY>, reckoned
southward, and in the order of the signs.

By this arrangement the symbolism for the solar circuit
was altered from its older tropical characteristic, and assumed
(on the then division of the year into four seasons) the charac-
ter of a circular orbit, as retained by modern astronomers.
The introduction of this innovation was denounced as dethron-
ing Jupiter to set up Dinos, or a whirling motion.

The cycles were still brought on by the moon, as Enoch
says, or reckoned to begin in the western hemisphere, as the
place of the last preceding sunset. Thus, 7x80" = 14 x 15°=
210° or the diurnal arc, which the Hindus designated as
" the bright fortnight,"" and " the northern path.'" — See Cole-
brooke's hlssays, p. 66 ; and compare Psalm xlviii, 2 — " Mount
Zion, on the sides of the north, the city of the great king."

2c? Day. Monday in fy^ 1st Day.*Sunday in =^

Sd „ Tuesday in « 1th „ Saturday in ^

Mh " Wednesday in u 6th " * Friday in ^

oth (or the " dividing of time." — Dan. vii, 25 ; xii, 7) Thurs-
day in OS.

These facts relating to the Jewish Sabbath, when compared
with the note in p. 1, on the first typical day of Creation, will
explain the miraculous food of the five loaves and two fishes,

* Herein we trace the force of the typical teaching involved in the metaphor
of scripture relating to the death and resurrection of Christ m Ephes. iv, 9 : —
" Now that he ascended, what is it but that he also descended first into the lower
parts of the earth ?" Does not this point forcibly to Christ's resurrection and
ascension as a fulfilment of the " tiqncal propheqi," which foreshadowed his ever
coming again, sjiiritually, with gifts of the Holy Ghost for the salvation of the
world, " as the Sun of Righteousness, with healing on his wings ?" — The true
light which lightetli every man that cometh into the world ; though as a light
sliining in a darkness which comprehendeth it not, untU. the day (of grace) dawn,
and the day star arise in our hearts. — Compare Zech. xiv, 6-9, respecting the day
which should be neither hght nor darlv, but known to the Lord, though only as
summer and winter (or under a mystic and typical teaching from the seasons cf
the year) to man, until " at evening time it shall be Hght."

N.B. — As Enoch's day was brought on by the moon, or commenced on tlie
lunar side of the diurnal arc ; even so, in the form of the week above
given, Sunday is numbered to the descending node before being num-
bered to the ascending node of its diurnal arc.

128

also of the seven loaves and a few small fishes, witli which
thousands of the famishing Israelites were spiritually fed in
the wilderness (Matt, iv, 4, with John iv, 23, 24), as by a
typical instruction from the Providence of God over his people,
for life and food in the winter, equally as in the summer ;
but always under qualification of the divine law, " Man lives
not by bread alone."

The five loaves and two fishes were as types for the five
months of the winter season, as that of the flood, and the two
of God's harvest mercies culminating at the summer solstice,
but putting forth the first fruits of their spring time as the Sun
entered Pisces. This marked the beginning of the typical and
prophetic year of seven months which ended at the Autumnal
Equinox. For that was substituted (by Moses, when making
the Vernal Equinox the beginning of the Jewish year, Exod.
xii, ] , and the seventh month therefrom the end thereof, Exod.
xxiii, 16, with Luke xvi, 81 ; John v, 46), for the primeval
typical year of seven months between the calling of light out
of darkness at the Winter Tropic, and the beginning of the
flood of Egypt (as that of the Noah's ark symbolism), at the
Heliacal rising of the dog-star in circ. 1 7 degrees Cancer.

The miracles of the loaves and fishes were miracles of a
divine blessing, spiritually feeding the famishing thousands of
Israel with the bread of life from heaven, under the form of a
type borrowed from the relation of the solar year of 1 2 months
to the typical and prophetic year of 7 months, whence arose
the old lunar year of 10 months, by numbering the 7 months
from two distinct beginnings, viz., 1^^. From the winter tropic.
2c?. From the entrance of the sun into Pisces.

The baskets of fragments, being twelve and seven, are re-
ferred to (under a double metaphor), as the elements of that
typical instruction unto spiritual life, remaining undiminished,
for the spiritual food of all succeeding generations of God's
people, after having then spiritually fed the thousands of Israel
w4io were famishing for a spiritual and truthful worship of
God, as in redemption from their superstitious bondage to the
ritualistic ordinances of a typical law, the spiritual object of
which had been wholly lost sight of by the majority of the
Jewish priesthood.

The metaphor whence the word " baskets " is borrowed is
expressive of the poverty of the class of persons who thus de-
sired to be fed by Christ with the bread of heaven. They
were the class of Jews whom Juvenal thus describes *' quorum
cophimis fpenumque supellex," whose property consisted of hay
for their bedding, and a small wicker basket for holding their
daily food.

17° u

129

The Year of Noah^s Flood in its relation to the Hindu Lunar
Year of ten months as 270 days, compared with the Chaldean
Lunar Year of 300 days.

40 days incessant rain between 1 7° ^ and 27° ^

Compare the Austrian symbolism of
the loth century for the diurnal arc
of their dialling, as beginning in ^
110 to complete the 150 days, ending on
17th of 7th month, as 7th
from t inclusive. See the zodiacs
of the Hindus.
64 For months of 27 days, between 17th
of 7th and 1st of 10th month.

But 64 days from 17° n end 21° a

40 For waiting between 1st of 10th and
13th of 11th month, in months of

27 days, end \° ^

14 For the circuits of the dove and raven,

between the 13th and 27th or last

268 day of the 11th month, ending with . . . . 15° d:^
the full moon of the autumnal
equinox, or
2 days to ■ 17°^

270 = 18 X 15 for the 18 Ethiopians in the planetary
year of SSO days.

But, 17° — , numbered in Chaldean months of 30 days,
terminated 9 months from 17° >?, as equal 10 months of 27
days. These terminate in common, the diurnal and annual
arc of 6 zodiacal signs, between 17° f^ and 17° — , for the
grand arc of the Freemasons, compared with the Austrian
symbolism of the 13th century, already referred to.

That the dove and raven of the Noah's ark symbolism re-
present the ascending and descending circuits of the moon from
its nodes, when lying east and west at the equinoxes (as then
limited to seven days each by the tropics, see Fiuoch, cap.
Ixxiii, 5-10), may be proved thus:: —

180

On the Hindu zodiac the beginning of the old solar year is
dated from " Jupiter," and placed between t and iri- This is,
by 45° (counted as days), earlier than the beginning of the
Egyptian flood, about the time of the full moon in vj ; as the
place of the moon's opposition to the sun, when the dog-star
rose heliacally in about 1 7° 25.

This proves, moreover (what from the beginning of my
investigations has hitherto driven me "to and fro" in per-
plexity) — the meaning of Enoch's words, " The moon brings
on all the years exactly, that their stations may come neither
too forwards nor too backwards a single day ; but that the
years may be changed with correct precision in 364 days."
He refers to the full moon as the place of the moon's opposition
to the sun in the heavens, and therefore thus made a meet
symbol for the place of the shadow on the dial in its relation
to the sun's apparent change of place in the heavens between
morning and evening daily.

Hence, if the full moon in rri was the Jlrst full moon of the
Hindu solar year, the sun's place was then in ^. This agrees
with the Hindu account, which places it near the rising of the
Pleiades in Taurus. Also the tenth full moon from that in tw
inclusive was in Leo,* or the seventh from that in Aquarius in-
clusive, which was the first of the old Austrian symbolism.

Again, 10 months from the full moon in VJ, end with the
full moon in in-

Thus, from these different beginnings of the Hindu and
Egyptian lunar years of ten months, we have 2 months or
60 days left annually to the sun to supplement the lunar year
of 300 days, and 90 (as numbered to the nodes on the zodiac
of the Hindus) to supplement the Hindu lunar year of 270
days.

* But this was eighth from V5', or the eighth month of the Egyptian solar
year ; which was that of Jeroboam's idolatry respecting the calves of Dan and
Bethel.

This, therefore, may have been the lion which killed the man of God who
prophesied against the altar of Bethel.

For, " in returning by the way he went" — (and against the divine command)
— the prophet in effect typically countenanced the idolatry he was sent to de-
nounce. If, therefore, kiUed bj^ a sunstroke, or any other direct visitation of
God — in that act of disobedience he might in figurative language be said to have
been killed by the lion in his way, though his body was not torn by the lion, nor
the ass hurt.

The idolatry of Jeroboam was connected with the tropical, or " to and fro "
symbolism of oriental dialling for the year of three seasons ; whilst the typical
symbolism of the Mosaic Sabbath liad respect to their circular dialling for the
year of four .seasons.

131

Also, when the full moon in f was taken for the beginning
of the cycle, the tenth therefrom was in tt^. Hence, the myth
of Rhampsinitus, like Bacchus, descending below the earth
for the winter half of the year to play chess with Ceres.

Thus, they divided the solar cycle of tkeir quadrant dialling
in one-half to the south, or darkness ; and in the other to " the
bright fortnight of the sun's northern path."

But 40 days from V m (for 1st of 10th month. Gen. viii, 5),
ended 10th =q=, or in the descending node of the equinoctial
lunation, as about the place of the moon's opposition to the sun
when Moses was inspired of God to date the beginning of the
Jewish year from the full moon nearest to the vernal equinox.
This was thenceforth made a commemorative token of the
exodus accomplished. Thus the historical fact of the exodus,
in its relation to the origin of the Hebrew Commonwealth under
the divine legation of Moses, stands for ever associated with that
change from the primary typical instruction of God's ordinances
of day and night, the spiritual realisation of which was to result
in the predicted manifestation of God in the flesh as Messiah, the
Emmanuel of the Jewish nation ; Christ the Saviour of the
world, as the light of life and quickening spirit of man's com-
munion with God on earth by gifts of the Holy Ghost. Hence
the incommunicable name of God, that which no man knoweth
saving he that receiveth it. The " Jehovah "" of Exod. vi, 3 ;
with iii, 13. The mystery of man's second birth by a death
unto sin and a new birth unto righteousness, whereby he is
taught unmistakeably of God (not of flesh and blood — Matt.
XV. 17 ; with Heb. viii, 10, 12), that the promise is sure of a
resurrection in the flesh, ordained over the spirits of all flesh,
if they will yield themselves to the secret pleadings of God
with their moral conscience in the power of the Holy Ghost.

Hence the meaning of Exod. vi, 3 is not doubtful, nor of a
character to afford any shadow of pretext for the controversy
raised of late against the genuineness of the earlier portions of
Scripture in which the word "Jehovah" is to be found. As
the inspired compiler of the nation's earlier traditions (to shew
their bearings on the new typical revelation which he was
authorised to set before them), Moses applied in earlier parts
of the compilation a name of God made known only to himself
in connection with IsraeFs Exodus out of Egypt. This (as
Professor Lee observed) is natural enough, and fully justifiable.
But it is not so clear from Exod. vi, 3 (as the partisans of the
Alohistic and Jehovistic controversy take for granted), that
the word Jehovah was not known to man before the date of

132

the Exodus. This may prove a gratuitous assumption based
upon a misinterpretation of' the passage. The contrast is be-
tween the word Jehovah and that we render Almighty, but
which might more literally have been rendered God the
Destroyer,* equally as the Almighty Giver of Life. The God
who had caused the desolation which then characterised the
winter season, from which they dated (as from the beginning
of the sun's ascending circuit), the earliest germ of the annual
renovation of the vegetable world, through the almighty power
of Him by whom it had been brought to desolation for a
season.

The true meaning of the passage will then be : — In Abraham's
time the typical instruction unto spiritual life from the seasons
of the year was associated with the calling of light out of dark-
ness at midnight, as made to indicate the beginning of the
astronomical day in its relation to the year of three seasons.
Similarly, Israel's exodus out of Egypt began at midnight,
Exod. xi, 4, xii, 29, and as the termination of a darkness
which had prevailed over the land for three days, Exod. xii,
21, symbolised on their equinoctial dial in the arc of 90°
between the place of the evening preceding and that of mid-
night.

Thus also, the 40 years of Israel's wandering in the wilder-
ness had their typical foreshadowing in the 40 days of waiting
between the 1st of the 10th month and Noah's sending the
dove and raven forth from the ark as the symbols of ascending
and descending light, extending over " the bright fortnight "
of the sun's northern path. That was also the sun's diurnal
arc from equinox to equinox, with the solstitial colure for the
place of his meridian splendour on a direct south dial.

Thus the typical association of the word " Jehovah" with
this change in the typical instruction from the seasons of the
year, when divided into four, is no proof whatever that the
word was unknown as the name of God in Abraham's day. It
seems evidently, on the contrary, to have its then existence
implied, though under other associations than that made the
characteristic form in which it pleased God to reveal himself
to Israel by Moses, For the then beginning of the typical

* This is verified historically in the contemplated, but mercifully arrested,
sacrifice of Isaac. For the contemplated sacrifice was on the faith that the God
who gave life could also renew it if sacrificed (religiously, as the heathen thought),
to testify the strength of their faith in the^^oiCf?' of God. Hence the force of
Christ's doctrine — that God willed mercv and not sacrifice.

138

year at the vernal equinox, and its close at the autumnal
equinox, in its relation to the diurnal arc of their summer day,
and to the complete separation thus made between the light
and dark sides of their equinoctial dial, represented God's chosen
people, as " children of the light and of the day," brought into re-
newed communion with God in the garden of his planting east-
ward in Eden. The there absence of darkness was a type of
their appointed blessedness in Him whilst walking before Him
in the obedience of faith.

From this source St John derived the metaphor under which
he speaks o^ day without night in the new and spiritual Jeru-
salem, which coraeth down from heaven, the glory of which
is of God's manifestation in the believer's heart by gifts of the
Holy Ghost, sealing him unto God by faith until the consum-
mation of his redemption through natural death. " Jehovah *"
revealed himself as such in power at least, though seemingly
not in name, to Jacob, when at Bethel. For there he was
personally comforted of God's presence by his ministering
angels. God had moreover revealed himself to Abraham and
all his servants as their great " I am," spiritually a personal
saviour and protector, with whom there was to them spiritual
communion on earth. There is no doubting this from the
Bible record, and this was the power of the name " Jehovah,'"'
never otherwise communicable.

As the self-existent, who ever clothed himself with light as
with a garment, the typical teaching respecting light and dark-
ness spiritually from God's ordinances of day and night was
less clear and precise in Abraham's day than as revealed unto
Moses, and still infinitely short of the typical instruction as
spiritually realised in the apostolic age by the manifestation of
Christ in the flesh. Nevertheless, by faith, "Abraham saw the
day of Christ, and was glad." — John viii, 56. This, possibly,
was spoken of Abraham's spiritual perception that the law of
ceremonial sacrifice was typical, and indicative of some more
righteous and merciful purpose (according to the will of God),
than that of desiring the sacrifice of the innocent for the guilty
in atonement for sin.

The idea of such sacrifices (when voluntary) being accept-
able and well-pleasing to God, from their all prevailing eflScacy
in destroying the power of worldly adversaries, is a widely
different thing.

When Christ suffered, the innocent for the guilty, it was the
natural consequence of human perversity on the part of his
enemies. For they had thus shut themselves off from access
to God, by the eternal law of man's salvation —(n voluntary

134

worship through the obedience of" faith) — until they should
first have been reduced to see the hand of God as stronger than
their own policy of this world, in reversing their short-lived
triumph over the death of Christ by his resurrection in glory
from the grave.

For we are expressly told in Scripture that, had the Jews
understood those words — " I will have mercy and not sacri-
fice," they would not have slain the yuiltless.

135

Note on the structure of the Alexandrine Dial, in its apparent
relation to the Noah's Ark Symbolism.

The Alexandrine dial with steps, already referred to, was seemingly the
quadrant universal dial of the ancients. But then I am at a loss to account for
the marking of the hour lines on the curved part. For the situation of the pole
(on the dial itself,) as the centre of converging hour lines, resennbles the struc-
ture of a north and south dial.

Nevertheless, the parallel hour-lines on the steps most conclusively determine
the character of the dial as east and west in this respect.

But the east and west dialling placed the equator (not the equinoctial
colure) in the prime vertical. Thus on an artificial globe the poles would
be on the wooden horizon, north and south under the brass, or fixed
meridian ; whilst the solstitial colure would be east and west. This
would represent the solstitial colure in parallelism with the wooden horizon ; for
the division of the globe into an eastern hemisphere of dat/, and a western hemi-
sphere of night.

The equinoctial colure must therefore have passed through the zenith and
nadir of this dialling ; the lowest curve of which consequently placed the sol-
stitial in parallelism with the horizon, and at 90° from the intersection of the
equator by the equinoctial colure. Hence the zenith of the diurnal arc was in
the vernal equinox, and its nadir in the autumnal equinox.

I nevertheless advance this opinion with all diffidence, from my ignorance
on the subject of dialling, beyond what I have endeavoured to teach myself from
books. In venturing an opinion under such circumstances, I do it in the humble
hope that some scientific reader will kindly enlighten me on the subject, as of
interest and importance in the cause of truth.

Thus, I suppose, the solstitial colure is made to divide the circle of the
globe into an eastern and western, instead of into a northern and southern
distinction between day and night, sun mer and winter. This was the
primeval typical teaching from God's ordinances of day and night, under a
symbolism of contrast between the regions of outer darkness and death,
associating the memorial of a primeval chaos with that of an annually
returning flood ; whilst the light of life (which constituted the glory of the
kingdom emerging from the desolation), was typically limited to the seed-
time and harvest of the sun's right ascension eastward in heaven, between
the winter and summer tropics. This idea seems to underlie the structure
of the polar-equinoctial, or east and west dialling. This was especially the
form of their quadrant universal dial. Hence I conclude that (so far as
the hour-lines on the steps are concerned) the Alexandrine dial must have
been the polar* and equinoctial dial of the Orientals for the year of 330 days.
These eleven months of 30 dajs (or 12ii of 27 days), they compared with the
diurnal arc of twice eleven hours, measured by 22 X 15 = 330 degrees on the
circle.

The old Hindu lunar year, when numbering 90 degrees to the Nodes, or to
the Sun (as thus taken from computation to lunar light), reckoned only ten
months of 27 days each. The 90 days thus given to the sun were divided into

* See Leadbetter's Dialling, pp. 29, 30.

136

45 on either side of the Equinoctial Colure, bisected by the equator, to
exemplify Enoch's description of the sun's lunations, in his third and fourth
gates, as the gates which were in the midst of his diurnal circuit, or midway
between the tropics. Thus the curved part of the dial would represent the
eastern hemisphere — or the habitable world as known to the ancients — and
regarded by them as redeemed from the waters, by which they deemed ths
western hemisphere to be entirely covered.

Hence the annually recurring flood of Egypt, as returning with the full moon
of Capricorn (V^") or that nearest to the heliacal rising of the dog-star in
Cancer (95) was made by the Egyptians a typical memorial of the chaotic state
in which the elements of the eastern hemisphere had once been submerged under
water as the western was then to them.

Hence before the pyramid building, the Egy|)tians did not bury their dead,
but took them forth in the Baris, or sacred ark, to immerse them in the waters,
by a baptism* of faith for the dead as for the living, 1 Cor. xv. 29, in the
primeval revelation of the doctrine of a resurrection unto eternal life, ordained
over the spirits of all flesh. Thus, whilst they called the east the Garden of
Eden, they peopled the western hemisphere of water with the spirits of the
blessed, having Islandu fertilized by the gardens of the Hesperides, for the
abode of their communion with God, renewed in blessedness.

Thus, when the western hemisphere was made to typify the darkness of night,
contrasted with the light of day, on their Polar Equinoctial dial, it represented
also the contrast of winter to summer, and of mortal life hastening to its
natural termination, after passing the meridian splendor of its brief term.

The above observations will amply justify the typical use made of the Noah's
ark symbolism in the baptismal service of our Church. It is of a similar
character with the typical instruction of St. Paul, in 1 Cor. xv., for God's pro-
vidential mercies over "the spirits of all flesh — in winter as in summer — after
natural death as in human life, if only they will walk by faith in the wisdom of
his revealed will, as declared by his prophets, under typical confirmation from
his works, especially iu His ordinances of day and night.

The memorial of this early astro-theology was renewed daily to them, in the
dialling of their construction for a measure of passing time. But superstition
soon corrupted the typical instruction of spiritual life into the gross idolatry of
Oriental Baalism, in its relation to the primeval distribution of the solar circuit
into only an eastern and western hemisphere. Thus the Polar Equinoctial
dialling of the Orientals, stands identified with the year of 330 days, for the
reign of 330 mortal kings of Egypt, between Menes and Mceris, the last of them.
But Moeris was also first in a new cycle of 12, ending with Sethos, the last
priest of Vulcan (or the sun) who was also king of Egypt.

* In his " Oriental Customs," p. 429, Burder quotes the following respecting
oriental funerals, from Jowett's " Christian Researches in the Mediterranean," p. 40.

" The corpse is now carried out into the churchyard. A slab lifted up, discovered "
to our view that the whole churchyard is hollow under ground. The body was put
into a meaner wooden coffin, and lowered into the grave. I did not observe that they
sprinkled earth upon it as we do : but, instead of this, a priest concluded the ceremony
by pouring a glass of water on the head of the corpse. I did not learn what this
"j\eant ; but it brought to my mind that touching passage in 2 Sam. xiv. 14, ' For we
must needs die, and are as water spilt upjn the ground, which cannot be gathered up
again.'"

Compare also 1 Cor. x. 1, 2, " Moreover, brethren, I would not that ye should be
ignorant, how that all our fathers were under the cloud, and all passed through the sea ;
and were all baptized unto Moses in the cloud and in the sea ;" &c., &c.

137

But Mceris, king of the south, (united with Phiops, or Apophis, in the king-
dom,) built up the north entrance of the Temple of Vulcan, and divided the
solar and lunar cycles into four instead of three parts. Hence the lustrum of
1461 days, and great sothiac year of 1461 years. This divided the solar and
lunar cycles into two new hemispheres — northern and southern. It also occa-
sioned a corresponding change in the tt/pically Sabbatic teaching of the primeval
astro-theology. This, on inspired authority, Moses was authorized to adopt as
the basis of the typical institutions ordained of God, for the Jewish common-
wealth. Hence in Genesis ix. 15, he told them there should not 'again be a
flood of waters to destroy aU flesh, or that the symbol of natural death, as
ordained over all flesh, (1 Cor. xv. 22,) should no longer be associated with
the end of the harvest by the rising flood, in preparation of the ground for a
new seed time, after a period of watery desolation ; but that the new typical
instruction was to be taken from the natural characteristics of the southern
planes of the promised land, compared with the southern, or winter arc, of the
sun's solar circuit, between the autumnal and vernal equinox.

Hence the burning of weeds and thorns after the harvest, in its termination
about the autumnal equinox, was figuratively substituted as the means by which
the ground should be prepared for a new seed time, when the physical mercies
associated with the annual flood of Egypt, should fail to be an annually renew-
able type to them in the Lord's land. Hence the metaphor of the fiery flood
in Dan. ix. 26, applied to the judgment impending over Jerusalem, Matt,
xxiv. 3, 35.

The Alexandrine dial seems, by its structure, to have compared the year of
three with that oi four seasons : and to have commenced the diurnal arc thereof,
like the Thoth of the Egyptian solar year, from the full moon in Capricorn, as
the place of the moon's opposition to the sun, when thQ dog -star rose heliacally
in Cancer.

Compared, therefore, with the days of the week, as numbered to the planets
on the Zodiac of the Hindus, their solar cycle began with Saturday, for the
reign of Saturn commenced midway in Capricorn, and extended to the end of
Aquarius. The typical application of this fact is corroborated as scripturally
truthful by the Austrian Carton of the Xlllth century, numbered 1212, at the
late International Exhibition. The annexed memorandum of that picture
identifies its symbolism with the structure of another ancient sun-dial in the
British Museum, of similar character, but without the steps.

But the middle of Capricorn ended a like reign of 45 degrees on the circle
numbered to the reign of Venus, (as our Friday,) from between Scorpio and
Sagittarius. Thus the full moon in Capricorn dated the beginning of the flood
from the beginning of the reign of Saturn after 45 (made 47 or 2 X 231) days,
for degrees measured on the circle of the Sun's annual course, between the end
of one annual flood, and the beginning of another. But the waters of the flood
prevailed upwards 15 cubits. Gen. vii. 20. Hence the 60 days (as 45 + 15)
numbered to Osiris by the Egyptians, for the difference between the 300 days of
the Noah's ark symbolism and the old solar year of 360 days. But Noah's life
after the flood was 350 days of years, Gen. x. 8 ; or, when the typical instruc-
tion from the annual flood of Egypt was changed, the lunar year was increased
by 50 days. These, most probably, were the days of the years numbered to the
reign of Cheops, on the south or dark side of the equinoctial dial ; as followed
by 56 (or 7X8 and therefore a sabbatic reckoning) numbered to Chephren
both of whom were said to have shut up the Temples of the Egyptians and for-
bidden the worship of their ancient god-kings, whilst Mycerinus restored the
typical instruction of the Noah's ark symbolism.

SALVATION.

THOUGHTS ILLUSTRATING THE INQUIRY INSTITUTED IN

THIS BOOK AS TO ITS BEARINGS ON A TRUTHFUL

INTERPRETATION OF OUR BIBLE RECORDS.

From what ? to whom 1 and by what law ordained ?
Man questions with himself, till, lost in thought,
Reason, itself distrusting, counsels Faith.
Ofttimes, with doubtful issue. Faith's demands
(As those of Superstition's darkest night)
Plead long against the reason of God's gift.

Else why with maniac zeal did eremites
Each useful purpose of life's gift abjure,
Till life became a burden and a curse 1
Yet thus they sought deliverance from sin.
Death's reign of triumph* through man's carnal will.

Else why the martyr's cry to heaven upraised.
Pleading the innocence of godly faith
Against the will of tyrants strong in power,
Built on unreasoning faith in idol-gods ?
Else to Ezekielt why did God unveil
That bitter mockery of unreasoning faith,
Which, through a heathen priesthood's juggle, made
Gods of the mummied Pharaohs in their graves 1
There Truth proclaims the vanity of power
Excepting that of holiness, by which

* Rom. vii, 24. t E/.ek. xxxii, 18-32,

The justified of God .survive Death's shock,
And breathe the life eternal, whilst the dust
Of Egypt's mummied kings to the four winds
Scatter their vain and cruel memories.
The common heritage of unregenerate man.

Life * of the bless'd ! man's Saviour-spirit, hail !
By grace and gift of which, constrained of God,
Death renders back the memoi-ies of the just.
As, with new power of life for usefulness,t
Tlirough spiritual oneness of God's saints in heaven
With man on earth, redeemed to holiness
From Death's | dominion through his carnal will.

Thus Faith and Reason, harmonised of God,
Sought to reclaim from Superstition's power
The kingdoms of the world to God and Christ, §

* " The Holy Ghost, the Lord and Giver of Life," 2 Peter i, 21.

+ Dan. xii, 13 ; Matt, xi, 14 5 xvii, 10-14.

+ Rom. vii, 24.

§ It may be a question with some how Christ could have said, with intel-
ligible effect, to the Jews of the apostolic age — " Your father Abraham rejoiced
to see my day," &c. — John viii, 56-59. But the words must be understood as
those of St Paul (1 Cor. x, 4) referring to the Israelites in the wilderness, when
he said, " They drank of that spiritual Rock which followed them, and that Rock
was Christ."

The rock of course is not literally made the object of reference otherwise than
to say that the God who miraculously revived their fainting spirits by water from
the rock in the desert, followed them continuously with His providential care to
the end of their forty years' wandering in the wilderness.

The Greek word Christ and the Hebrew word Messiah are the same in point
of fact. When, therefore, the Jews are saved, we attribute their salvation to
Christ, whilst they look for it to Messiah.

Both words have as it were a double meaning. They represent the anointet-l
of God's sj)irit, but with especial reference to some one extraordinary incarnation
thereof. But the incarnation of that spirit was and ever is in some measm-e (1
Cor. xii, 4) to characterise all God's people, but more especially the rulers of
Israel, though that personification of Messiah's spirit which was to mark the ful-
ness of the Godhead spiritually manifested in the flesh (Coloss. ii, 9), was reserved
for the time of the end foreordained over the Mosaic or typical dispensation.

From that time Christianity dates the historic origin of its mission from
Christ's incarnation, with reference to its especial object as the last of God's pro-
phets to the blinded of Israel under the Mosaic dispensation. — Matt, xxi, 37 ;
xxiii, 35-39.

Hence if we deny unto Jews (when li^^ng, under inspiration of the Holy Ghost,

As called in Christ through Abraham and his seed.

Yet Egypt's power throughout the world suppressed

The opening germ of Truth on Mercy based,

And Israel to the reign of Death succumbed, *

As Adam, through self-will, in Paradise.

Then God, through Moses, gave delivex-ance

To Israel from Egypt, teaching them,

By types and statutes of a fiery law,

To worship him in spirit and in truth ; t

No longer under cover of self-will.

By craft of heathen pi-iesthood made as that

Of God, themselves the gods executive !

Thus Abraham's seed was fii-st | redeemed from death.
To bless a fallen world renewed to life ;
Yet, blind in part, the favour'd race retard
The heavenly mission tiiisted to their charge
Till captive led to Babylon, § that there.
Left without hope from rites of sacrifice,
The sorrows of a seventy years' sojourn
Shovdd guide them, by a way of holiness,
To seek therein the world's salvation.
As that of souls redeemed from death and hell.

If Christ be thus the Saviour of the world
From a destructive policy of man,
Armed 'gainst liis fellow-man in deadly strife,
Through lust of warlike glory and its power,

for good) participation with otirselves in God's mercy purposed over the spirits of
all flesh in Christ, and that merely because they refuse to adopt the historical tra-
ditions of our Christian name, we may (on a due consideration of Matt, xii, 32)
find occasion seriously to doubt whether we are not raising the quibbk of a dis-
tinction without a difference between the prophetic meaning of the words Messiah
and Christ. — Dan. ix, 25 ; John i, 41 ; iv, 25.

* Isaiah xxviii, 14-19 ; Eom. v, 14.

+ John iv, 23, with Luke xvi, 31.

+ Rom. V, 14, compared with \h.e first resurrection of Rev. xx, 5.

§ Jerem. xvi, 14, 15, with xxiv, 5, represents the Babylonian captivity as or-
dained over ALL flesh " for good," that the predicted calling of the Gentiles to
be co-heirs with Israel in the promises made to Abraham and his seed might be
realised over aU, in the day of Tsrael'.s redemption therefrom, by one and the
same law, viz. , submission to be ruled by the influences of God's spirit for good.

Or by the wiles of selfish wickedness,

Why hail we not in Christ, the Saviour

Of Jews and Greeks, of bond and free alike,

By whom the spirits of all flesh are now

And ever (though in mystic form) brought nigh

To God in holiness, the way of life ]

This none can tread \inguided of His grace.
Who died to break sin's power, but rose again,
The Lord of Life, the Holy One of God.

THE END

aays
years
:5, or
J- 15

The 38 Kings of the Canon of Eratosthenes, arranged symbolically in
illustration of its relation to the simulachra of deified Kings in the
Chamber of Karnak.

Tbe four first kings anunged by themselves, as If to -symbolize the times of the 3 and
4 god-King9 who were respectively conductors of the seasons ; according to tbe division of

1. Menes, a Thinite. He loigncd 62 years

2. Athotbis (son = Hermogenes) 69

3. Athotliis II. (the Cencennes of Mon-

etho) 32

4. Diabies, or Misbies, as the Miebidus

name with Mnevit, and that with
Vavenophes, or Venephes, tbe builder
of the fint pyramid. Ho consequently
reads the epithet 0iXT£po( as on error
for tpiKiTttv^Qi 19

Total . . 172 years = 180 less 8, or 12 x 15 less 8,
for an indei to the nrrangoment

of a soti-lunar dynos^ of god-
kings.

Note. The above symbolism identifies {as does the airangemcnt of Manetho's Dyn. 1.) the times of the fourth King with tho building of the first pyramid. But Herodotus
identifies the same with tho last of 330 Sings from Menea. Tho two statements are not at variflucc ; for they are symbolized as the god-kings of a sidereal year ; ropreseatcd in
the one case by tho four primary god-kin gB,»«rf(«toM of Ihe seamns; and in tho other by a diurnal reign of god-longs throughout the sidereal year — numbered as 330 instead of 328
days. This may have been to avoid fractions when dividing the year into 3 parts, for 3 seasons ; or it may have been to symbolize the difference between tho solar year of 3C0
days and the sidereal year as a complete lunation of 30. In fact, to represent tho year of 330 days, or 12 times 27 J days, as numbering only 11 lunations of 30 days, for the times
of 11 Soli- Lunar Dynasties.

The above symbolism, moreover, represents the times of tho Cynic circle as having commoncod at the building of the first pyramid. For the 172 years ^ 12 x 15 less 8, may
symbolise the reign of the 12 god-kings of the sidereal year, combined with 16 generations of tho Cynic circle, reprcaental irt Ifie first fifteen ihjnmiits of Mantlho ; excepting 8, for tho
times of the 8 gods, as reserved for a new symbolism, identifying tho rise of tho mit-god-king) of Egypt Mnth the era of the pyracaids.

Femphos (Fsemempsea, the first
sun- god -Pharaoh of the Monu-

8, and the ASES of Eamak, J

s'toiohoB Ai%s, for which Bunsen
reads Am Tokhroi, for the son
of TcBgar, as the son of Momcheiri
Gosonnies. The Tosorthos or Ses-
ortoiis of Manetho, Dyn. III., 2 . .
Mares. The Mesochns for which

Hcliodonis \ aud is the personal
name of Amenemcs III. fiunaeu,

vol. 11. p. 233

Anoyphis, for which Bunsen reads
An-Soijphit; identifying the name
with that of ^a«. No. 5, at Karaak,
and with the Soyphis of Manetho,
Dyn. III., 6

and the Sakoura, No. 6, at Karnak
Chnubos— Gnouros. Tho Acket
of Manetho's Dyn. III., 7, which
BuDsen reads Sat/ret ; and repre-
sents as probably a prince of the

s mythically in years the days of

«, for which Bunsen reads
I, and identifies it with tho
eaofManetho'sDvn. IV.,_5 13

ts, and tbe Cheops of

Herodotus, according to Bur

N.B. 172-t-219 + 62=*43, for sym-
bolic identity of the above kings with
the 15 generations of the Cynic Circle.

16. Saophis II. The Suphis of Mane-

tho's Dvn, IV., 2i the KHNEMU-
KHFFO of tbe monuments, and
the SHA-F-RA at Ghizeh. He
was the Chephren of Herodotus,
and a desplscr of the Gods, accord-

17. MoschercB (Heliodotus}, or Men-

r Herodotus ; the son of
Cheops, and nephew of Chephren .

18. Moscheres II. (for Miutis), to bo
read Menchcres II, as tho Men-
cheres of Manetho's Dyn, IV., 4,
according to Bunsen

19. PammesCforrammusArchondes).
The Thampti.'i of Manetho's Dyn.
IV., 8, ond the last of the family
ofKhufu-Mcncheres. See Bunsen,
vol. II., p. 206

The rom&ioing three Kings were :

36. Siphoos for Siphthaa, who reigned 5 y

37. Phruoro for Phuoro „ 19

. Amuthartoius, read Amuntiu

20. Apappus. Tho Phiops of Mane-
tho's Dj-n. VI,, 4, being the son of,

of Saites, according to tho Tablet
of Abydos, if righdy interpreted.

He reigncJ, k-^s oiw how 1

N.B. Con,, ■::■ 1 V- .■ -', v.-,! I..

p. 427. on li ■ ■>\--rd

Apappus. iUf; I . II , c.

163. giviI.^^ ;. , .. .- ■ . !.i..p.T

Greek fomi i-. Aj.-, I - .-j. ! _^-me
myth in tbe 100 years Hfis o.if fwurj
for the reign of Apappus.

Possibly the attfrum of Sydra, ex-
tending over 80°, may have something
to do with it. See note annexed.

21. Name mutilated. Given as Aches-
chuB Ocaras by Jackson ; but sup-
posed by Bunsen to be the Mente-
Buphis of Manetho's Dyn,, IV., 6

22. Nitocria — compare Manetho's
Dyn. VI., 6, and Herodotus, lib.
II., with the Skoniophris, wife of
Mtnris, in proof that Manetho's
Dyn. VI. was contemporary with
his Dyn. XII., and the Shepherd
Dyn. XV. or XVI, viz., that found-
ed by Saites

N. B. Nitocris numbers only 18th
from Miabiet; with reference to the
statement of Herodotus that 18 font of
330 kings numbered from Menes,) were
Ethiopians, and one a female named
Nitocris.'

23. Myrtfflus. See Bimaen, vol. II.,
p. 240, who repirds him as the
contemporary of Manetho's leventh

24. Thyosimarcs, or Uosimares. " The
Ntnfefna of the monuments, ac-
cording to Bunsen, vol, II., pp.
233,241

N. B. Bunsen regards him and tho
foUowing kings, to No. 30 inclusive, as
the Thcban contemporaries of Slanetho's
Memphite, Dyn. VIII.
26. Sethinillos. Bunaen reads Enetiti-
Jinaoi, as one of tho Nentcf princes

26. Scmphucrates . . . .

27. Chuther — called Mentuphh by
Bunsen, vol. II., p, 240

From previous column add 1

I, possibly of Dyn. XIX. m

Nile signifying the E

ling " Si-phtha"
' Noilos. '■ The

— Bunsen,
Dyii. XXVI ri

from the Hebrew."
- 1, p, 370 and 570.
I, Dyn.XX\^I„ or Amyrtaus,

28. Mieires (or Meures)

29. TomiB-phtha, or, ChomiEphiha,
by interpretation Kosmos Philoph-
aistos. Palmer, vol I., p. 387 , .

30. Soikunius. Bunsen calls Soiku-
nivs Oeho.t,ira»n<ii : which Mr.

of the name Aneimim Oehu, the
giant. Mr. Birch also shrewdly

tion for Kai Tyraskos. Ste
his subjoined memorandum % •'■■

Total, as the reign of Hclius in
tho old Egyptian Chronicle ....

31. Fentcathyres. Bunsen regarda
him as contemporary with Mane-
tho's Dyn. XI., numbering only 16
out of 42 years to his reign, as
reckoned 42 in error by including
the 26 years of Amenemcs I

32. (St.) Ammenemes I. Manetho's
Dyn. XII., 1

33. (St.) Ammenemes II. Manetho's
Dyn.XII

34. Siatosia. The SesortoaisII., or 8e-
sostris of historic renown, according
to Bunsen

35. Mares. The Amenemcs III. of
Dyn. XII., and the Amuntimaus
of the moQumcnts; colled also La-
cheres, and Lammeres, and Lam-
pares. The builder of the Labyr-
inth

Total.. 1
For last three Kings add

With remainder of 10.

ianing the J
IS aay ; viz., as tho last kin
ble epoch in tho kingdom ?

B readings kindly looked up for me by Mr. Birch

(as from tho beginning of this £

The other reading is :
9f^ta.lily ?.' (30th) it<^aiU\,a-(.
9 O KAI O TTPANN02 alia

, and over the 7 days of Enoch's Prophet

a the reading of Eratosthenes according to Bernhordy. Eratosthenica, 8vo., Bcrol. 1822,
Tvfpai-Mj. Bunsen Eoixowioi oxirvpa^vii. The reading I con-

$50

■* (M

. . TO O HI'S

..tJ^l-

- ^ -M X'

ci S

O CO

'«" d rS •-.

1^.^^

S 2 S <=.

000

ogy

e of

bS'

PhM

lie
ears.

days
years
[5, or
t- 15

Further Analysis of the Canon of Eratosthenes, proving indisputably that the Chronology thereof is one of an Astronomica

Symbolism in the basis of its structure ; though the sura of the Cycles may approximately represent a Chronology oj

historical traditions limited to a span of 1076 years.

1 Menesrei ed 62

3! Athoth U.'y.'.V..'..... 32

4. Diabies 19

5. Pemphos 18

6)190

~Z9

Compare tbo 38 kings numhered over tho whole Canon as 38 Princes of
Lunar light numbered by quintuples of daya, as in tho astronomy of Enoch.

6, Momcheiri 79

7. Stmchua fi

8)m

Compare tho relation of these 3 to the 38 kings numbered over tho whole

Canon— as tho god-kings of lunations divided into 3 seasons— whether

9 Mares * .... 26

of 6 or 10 days each.

Add 190 + 115= ,. -305

Compare the 330 Hnga from Menea to Masria, aa numbered by the

Egyptian Priests to Herodotus, with tho 332 years numbered over tiio reign

• Meeris is twice reckoned by

of the 12 god-kings in the old chronicle.

Herodotus, vie., as the last of 330

But when 15 days only were reckoned to a lunation (as from the now to

and as the flrat of 12 others, num-

the full moon) 22 such lunationa numbered 330 days. Also 24 such com-

bering altogcflier 341 Piromis

fromMcnestoSothos.

pleted tho old solar year of 360 days.

Again, IS months of 20 days each were the same as 12 months of 30,
or 24 of 15 days.
But as 24 is the only one of these numbers divisible by 8, it appears that

the month of 15 days was tho form of the month, whihtt the 8 older gods

reigned in Egypt, vi»., for 217 days called years.

But ^' = 14 m. -^ 7 days. Or "" = 27^ t. <■-, their reign of 217 days

numbered 8 lunations of 27g daya each; being ^rda of 332 or 12 x 27|

days.

The 12 kings of Egypt from Mffiria to Sethoa inclusivo of both ;—

compared o« rrknti of Vfikan with 12 god-kings of the solar year.

who reigned 30* days from Mores to Apappiia, iw the Canon of

Eratoathenes-

■■

Heuodottjs.

EniTOSTinHfES.

1. Mceris

9. Marea reigned 26

10. Anoyphhcs 20

11. Sirios 18

3', Phero" .. '.V.'.V.'.'-'V.".

4. Proteus

12. Cnuhus Gnurua 22

13. Hayoaia— The Prince of 1 ,„

Stout Men J *■*

qr thoRcmphanof'the'

Assyriana.

6. Cheops

•15. Saophis the SorU* of!

7. Chcphren

the monuments, and} 29

— N. B, From Mcnes to Saophis inclusive were 16 kings-in 443 years,

/«( HORITS 1

16. Sen-Saophis, or Saophis II. 27

17. Moscheria Heliodotus . . 31

for the 16 generations of the Cynic circle.

The god-kmga of the Lunar year-
Ist. Moacheris Heliodotus 31 years.

9. Asychia \'....'.'. . .'.'.

18. Moathis .. 33

2nd. MosthU 33 „

3rd. Pammus 35 „

12! Sethoa ....'"".".' ^

19. Pammus 35

•20.Apappua 100

4th, ApappuB 100 „

Tho Solar year of Enoch, 364 days

6U1. Ocaras, qu f xat RA ; or also belonging to Heliua f or

the one day added to tho Sokr year of 364, and to the

N.B. The 15x20 of /Aw «y»)-

Lunar year of 364, to make up the year of 365 days, as

botic numberitiff represents the 300

that of the old Vedaa.

years mythically assigned to tho
roign of Horua in the Temple lists.

His reign of one year only might also represent the

anniversary symbolism of either tho Solar or Lunar years.

21. Ocaras 1 year.

6th. Nitocria - 6

7th, Myrteeua 22

24! !.....'!. .'...'....

8th, Thyowmarea 12

9th. Sethinillos 8

26!

11th. Chuther 7

12th. MieircB 12

13th. Chomoephtha ' 11

14th. SoLkuniua, 20Ui from Marea indueivc .... 60

30! .. ....^^.y.\ !...^ !..'.'.. \

Total.,. ■ 366

31. Penteathyris 42

32. Stamonemea aeeemrl, .... 23

q > as the Moon at ita

ieeond horning about the
23rd day. or after 3 x 7i

days ? It seema to be a

compound of • St-Amun

—and Aaf,.me4— beloved

of tho Moon.

33. Sistosichermes 66

34. Maris (\-iz,. 13th froml ,„
Nitocris) J ^■^

N. B. This Maris was 18lh from Moacheris Heliodotua the first Lunar

qu ? Q8 symbolizinir the

Place of On.. SOTiHS

god-king ; and Soikunius tho last Lunar god-king was 20th from
the fimt Marcs.

or 13th M....i • 1 But 18 X 20 = 360 for the relation of those symbolic kings to

from that 1 ihe Solar year of tho Chaldeans.

^U dayBniih. ^ .^ ^^^^^ ^^^^ ^^^^ ^ ^y^^ jg EtJuopiEm kings— including one a

o- L^ ^ ■". ^'i/., Nitocria?

86. Anonymous 14

37. Phruoro or NiluB 6

means Upper Egypt, and who was therefore an Ethiopian, or kini; 0/ the
South J built the North entiance of tho Templo of Vulcan.

38. AramunthantKua 63

But the Temple of Vulcan numhered twice 18 uomes : viz.: 18 dedi-

cated to tho gods above— and 18 to the Crocodiles or gods of tho lower

8)250

world ; symbolized aa Ethiopians or the goiU of Upper Egypt in the South,

Jll

10 X 36 = 360.

These kst 8 therefore represent

tho 8 god-kings aa ruling in the

lunation of 30 days (increased to

32, asatKamak) in substitution

of 4 X 8 for 2 X 7 4- 2 X 8, when

subdividing tho lunation into

fourths. '

It is worthy of notice that U god-kings are hero numbered to the Lunar year of 355, aa in the Hinda myth of the H M.inus who reigned

Also 14 X 25 = 360 days numbered aa the daijt of the years of the roign of Typhon in the Temple lists.

Hence tho myth relating to Typhon, as murderer of Osiris, must bo a symboUe comparison of the obscuration of Lunar light for one quintuple
of days in every lunation of 15 days, or for a decndo of days in the lunation of 30 days. This answers to the obteuration of iid^eal t'ffhljor
about two „ionths in eaeh hmuphere ; or so long as the sun remains within two signs of the summor solstice on either side thereof. Thia

obscuration of aidereal light for 3 or 4 months has specific reference to tho periodic obscuration of the Dog-atar from the beginning of Taurus to
the beginning of Leo. — ror 4 months represent }rd of 360 days as 10 days do jrd of 30 days.

• St. is an abbreviation of the Hieroglyphic for Sot, or Seth, as Typhon. Bunsen, vol. i. p. 425, 479-

)50

000

ogy

e of

ears.

days
years
15, or
f 15

The Monthly Variations of the Moon's place in the Ecliptic as taught in the Astronomy of Enoch, cap. Is

i-3

The relation ol
o the Son's pi
Ecliptic ; — from

Moon! 7o fL fHrf ,
QuarUr in each LunaticD of

15 days from the Tth to 22nd days of i
Moon in its relatioii to the Iwo-fiorm

crtTcs its name and mythical character

according to tlio lunar symboUtm for the

ag of the Hindu-ParouTan, (or month o
_ 3 from homing to homing) as the brightest period of every lunation, and
all the lunations t«gethor. For, ns at the Equinox, the place of the Moon's

" the place ot full Moon, — so th

place of the ftOl Moon of Thi

^. three full Woona ; and ezletitUd faj/mbolkallffj

f the Moon in her Jirtt Que
lartere of the Egyptian luati

e Mooo'g uoiUi. This v

tuUhe-d Soli-Lunar Lynajitij.

•4th GateW.
•3rd Gate W.
2nd Gato W.
iBtGatfiW.
let Gate E.
2nd Gate £.
3rd Gate E.

(back by PiBC<!B as opp. Virgo,
Enoch Luriii. 5 — 10

, Sagittarius ..

. Capricorn

. Aquarius

to Virgo,
back to Libra, d

. opp. Pisces ;
opp. Aries

and again by Gemini, c
opposite of Sogittariui

and thence by Capricoi

the opposite of Cance

, Aquarius

i again by Sagittarius, t

opposite of Gemini

d thence by Cancer

-for the 16 generations of the Cynic Circle in their mytldc relation

r-)

Analysis of the lists of Egyptian Gods, Demigods, and other Demigods^ as
given in Osborne's Monumental History of Egypt, vol. 1, p. 199, from
Lepsius.

*ne relation oi ine oy?»c cimt w i 450 „„■,

/ 3 solar year, as that of 1^ luua- I2 ■•■

on of 30 days did to the lunation
jf 30 days. Id the old Chronicle,
however, the fifteen generations
of the Cynic circle (so named as
commencing about the rising of
the Dog-star,) are said to have
reigned 443 not 450. The num-
bers, though ostensibly difi"ering,
are in symbolic harmony. For
360 + 83 = 443, and 83 days re-
present 5 of the stellar year of
332 days, added to the 12 months
of the solar year to make up the
15 generations

Typhon. -)

His reign of 350 days may be
as 360 less 10, or 450 less 100.
For both forms will mythically
identify the reign of Typhon
■with that of Osiris, except that no
account is taken of the reign of
Typhon^ for the times when Osiris
v:as periodically lost. y

These were variously estimat-
ed, viz., as 10 days in the luna-
tion of 30 days, and as 100 days
or 3 months +10 days, in the
relation of the reign of Osiris to
the 15 generations of the Cynic
Circle, as 15 soli-lunar months of
30 days each

t for days of years >.

460

29L

f As 350 days symbolically \ ^-q
t for days of years >

End of Dyn I., numbering, in\ , , ,„„„„

lunations or hours, as twelfths of ^= 1000. 1 1000 days or years 12000

days or years '

N. B. This corresponds with the Maha-Yug, or Divine age of Brahma, in the Chronology
of the Hindus, as reckoning 12 lunations to one prophetic Millennium, from a Kali-age of
1,200 lunations to 100 symbolic and prophetic years of 360 days each.

Dynasty II. Demigods.

1. Horus. * 5
2nd as 5 X 56 .

3rd ..

4th ..
5th .,
6th .,
7th . .
8th .
9th .

10th .

11th .

12th .

X 40
X 36
X 20
X 24
X 20
X 24
X 20
X 20
X 20
X 20

Hours or

lunations.

. 300 ,

. 280 .

. 200 .

. 180 .

. 100 .

. 120 .

. 100 .

. 120 .

. 100 .

. . 100 .

. 100 .

. . 100 .

Actual days

or years.
. . 25 . .
.. 23i ..
.. 16| ..
.. 15 ..

fas from the last full\
moon of the old year
to the new moon at
the opening of the
new year j 1870 hotirs =

Symbolir
days or years.

... 300

... 280

... 200

... 180

. . . 100

. . 120

... 100

... 120

... 100

\56\ days, or as 1870 days
or 31 cycles or 5 years
of 5 days or and 45, or

years. 30 -J- 15

days.

Analysis of the lists of Egyptian Gods, Demigods, and other Dcraigodsi as
given in Osborne's Monumental History of Egypt, vol. 1, p. 199, from

porsonif^mg tho solar year of I
360 days and 300 nights, in iU [

Uelius, or Ra, the Sun-god Pha- ■

= 831. / ^^J aymbolio days, and years i

He petsoniBes the spirit of life,

J>ragon of the great a
idolatrous wonhip began to b
destroyed by the Jirit calling o
Abraham's seed, under the tjrpi-
cal dispensation of Uobcs. The

prophetic
weet of 700 years, f
year-days, eadi num
ing 100 days.
Also as 720 days of 12
hours, or 1 solar year of
360 days and 360 nights,

Henco, the myth of A-
nappus living 100 years
less 1 hour, according to
Eratosthenes, compared

Botu* of God, as at the City and
Temple of Jerusalem, under the
UoBaic Dispensation. 1 Fetcr

For the Dispensation of God's
nev and eternal CoTenant with
Israel (■'. e., with as many as n
bear and obey their calling
Cfhriit, by the Holy Ghost, as i
Lord and giver of life, or the
quickening spirit of the si
Adam,) waa not fully established

bosiB of the oldest Hindu
Cycle of 5 years.

Again, the ordinary 8o-

of 36 days. For from a
kli age = 36 dayi

TheDwapaage= 72
The Treta age = 108
Tho Satya = Hi

N. B. With the 19 n
ansat20'' apart, for 18 hours

of day and night togctber

PAN of Bunsen, vol

Lustrum, is probably o

relation of night to day. For,
in the Divine age of Brahma's
Millennium, there were 500 years
of night.

But as Hclius priiided only

been the coonectiDg linlc fa

n the oldest Hindu Cycle
of 5 years, and the Egyptiat
im of 1 years, whicl

20 to a Satya-a^e ; and c
days, as approximately ^th part
of the lunation of 30 days,

For^ = 71f. Whence (01
ting the fraction y) we have
~ c ages of 7 days in the re

of Kronos. But
ORes were only as t

eokoning o

compared

of 355 days for the

of tho Hindus,)

Menuartai ' "'
Lunar yea

Osiris, His reign is of double'

with the division of lunations

represented symbolically the
5 years Cycle of the Hinaus,
n tho original Monuantara o"

of the coming overflow That
the beginning of the Egyptia

* He was the Chief of the Cynic Circle (note the mythic relation of Thoth or Anubis to
the Dog-star) through -whom the Kings of Egypt from Mcnes hekl commucation with the
Gods, their predecessors in the Kingdom.

The 300 years of his reign seem to have been days. They answer to 10 lunations of
30 days or 20 of 15 days.

But 10 lunations were to the 15 numbered over the Cynic Circle as f thereof. — These
symbolize the relation of the times of the 8 older Gods to the 450 years of the reign of
Osiris, as numbering 15 lunations of 30 days. But in the old Egyptian Chronicle the 217
years limited over the reign of the 8 older Gods number, approximately | of 328 days of
the stellar year.

t The anecdote of Bitus in the Classical Dictionary proves that those 13 Demigods were
the monthly demigods of 13 X 28 days = 364 days to the solar year, as in Enoch's time.
Also 12 X 271 (for the 27^ of our computation) make up the 330 of Herodotus.

Dynasty III. Other Demigods.

Seemingly that of the 10 kings,
named as Dyn. VI. in the Ma-
netho of Ptolemy of Mendes.

3650 hours in 304^ days of"',
12 hours : or in 30 seasons

.. Y"-/ ■ -^ "\7 =^^'^^^V:'^» I = 31 years (but as 3650
of 10 days or ^30 mythic '^f ^^^^^^^ daysorycars

accoimt . . ( mythically.

years + 4 days for the con-
ductors of the seasons in
one other year j

Total 17520 days or years = circ. 1186 mythic /but 17520 days

years (or years.

Again 17520 days or years = 12 x 1460 days or years = 12x4, or 48 times 365 days or

years for four Cycles of Jupiter, each numbering 12 Solar

years.

Reckoned as days, the 1870 mythic years symbolize the reign of the Solar Cycle of 5

years, as 5 x 365 =. 1825 days 4- 45 days (or 30 -f- 15) to mark the relation of the 15

mythic generations of the Cynic Circle, as 2)rimarily the half mouth of 15 days to the year

of 364 days, or of 13 x 28 days; for 13 lunations to the year.

Thus -75" := 143 omitting the fractional remainder.

143

And 1^ = 28 omitting do.

Hence Ihe Demigods of Dyn II. are clearly arranged so as to shew the symbolic relation
of the year of 364 (or of Enoch's 360 days + 4 days assigned to the Conductors of the 4
seasons) to 13 lunations of 28 days each, and of both to the 15 generations of the Cynic
Circle Ixcause Horus the Chief of the Cynic Circle stands at the head of this order of
Demigods. But why their individual reigns should have been numbered in tho form they
are so as to represent a total of 1870 mythic years, I cannot tell, further than that they
had common relation to the Cycle of 5 years. Also when the sum of all the 3 Dynasties
is taken together in lunations, — for mythic years, the design (to a certain extent) is unmis-
takeably evident.

For 12000 + 1870 -f- 3650 = 17520 lunations = 1460 years of 360 days each. Again as
13 X 28 = 364 days so 4 times 364 = 1456 days. Add 4 times 1} days = 5 days, to com-
plete the year of 365| days; and 1461 daj-s make up the celebrated Egyptian Lustrum of
4 years — which answered to the computation of the Greeks by Olympiads. This symbolized
in days Hie celebrated Cynic Cycle of 1461 years, which multiplied by 25 made up the great
Zodiacal Cycle of 36,525 years. This limited the range of the old Egj-ptian Chronicle
relating to the 30 Dynasties of Egyptian Kings, amounting to 113 generations.

The great Lunar Cycle of the ancients was 18 years 7 m., or the old Chaldajan Sarus of
223 lunations each numbering 30 days.

This astronomical calculation (as one of practical importance) was Idolatrously symbolized,
as appears from the Epicycles of the Ttolemaic Astronomy in Blundevil's First Book of the
Sphere, cap. xv, A. d. 1636, and in his theory of the Seven Planets, A. d. 1602, compared
u-ith an idolatrous group of figures brought in a. d. 1860 from the Enqjcror's Summer Falace
at Pel'in^ by Capt. Luard, an Officer of Fane's Horse. — See Diagrams illustrating the
two-hornul glory of the Solar and Lunar Dynasties of the Oriental nations, tinder comparison
of the double symbolism, for the ttvo-horned glory attributed to Moses by the Jews and
Egyptiam respectively.

■~s

lj-(

S H

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t— 1

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f-&

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r-i to (» ~ IT*
;H"?t ^ So

h a

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ip<i *^ 7^ CO

'^ .5 '^ '^

O +J i—i s

-+1

•^

Ol'

I/,

•2

IT'S.

^
^

>-.C^J

—

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-♦-<

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S^<

-^-

CUMl'AKKi) Wlfil THAT OF

tb:e OLX3 on jEton^TicxjE , ■
WniCH PROFESSES TO NUMBER ;i6525 YEARS BEFORE OUR b-^- 350.

The old Egyptian Chro-
niclo diiies the begin-
ning of its Mylliic era
from ihe diiys of EnocU,

KB. The' 34,644
wytkic yours, numbered
over the first or inylliic
part of this Chronicle,
nre reckoned parlinlly
ns days, yenrs, and lunu-
tioDB. These number
only 1076 yenrs, which
18 the sum of tlio times
numbered over the fii'st
pai't of the Canon of
Eratosthenes.

Deduct, for tlie reign
of Holins the eon of
Vulcan

Age of Enoch contin-

Deduct for times of
Saturn, ami the rest of
the 12 gods

Ago of Noah d.

Deduct for times of
the 8 gods

Age of Noah contin-

Dediict,forilie Heroic
age of the Cynic circle

Age of Mizrflim'8
earliest descendants ... 8.

Deduct for the last
ISdynostiesofManelho

Dftt«s the conquest of
Egypt by the Persians
in the 10th year of the
reign of Dai'ius Ochus, b

THE MYTHIC BEGINNING OF EciYPTIAX AND GRECIAN CHKONOLOGYt

CUSIPAKED BY HERODOTUS.

N.B. 217 years from I'c. 2218 (Gen. xi. 110) terminated n<- 2031.

and hei'UL's, lis copied
from the Temple lists by
Lepsiuawus 17520 yra.
meaning iunalioas, and
and equal lo 1460 years

Ago of Egyptian
Hercules, oa dated by
Herodotus 17000 years

But 1250 years from

The Chronology of Herodotus,
when reckoning 1 1 340 lunations,
or 945 years, from Menes to
Sethos, verified by that of
Pomponius Mela; ■ when num-
bering 1300 mythic years, or
lunations, amounting to 1083
yoars, upwards from before the

Herodotus represents
the ffef/ios of whom he
spake ns the colemporary
of Sennacherib, whose
first expedition against
Jerusalem in the days
of Hczekiab (when
taunting him with a vain
reliance on Egypt) is in
2 Kings xviii. 21,

Add the 945 years

Era of Menes, as that
also of the Piromis of
Herodotus; orthcAerof*
o/ the Cynic Circle

571, date their

:.571

Lion given him bj the
*is, is a period, they say
y |)rofess to have always

The Grecian eras for Pan,
Hercules and Bacchus, as dated
by Herodotus to the then present
about the beginning of
the Pcloponnesian war. This
dates B.C. 431, when Herodotus

us 53 years old.

The Greeks (he telU us) coa-
sider Hercules, Bacchus, andPan,
as the youngest of their deities :
but Egypt esteems Pan as the
most ancient of the gods, and
even of those 8 who ore accounted

The present time of
Herod II. cap. 145 was

probably about b.c, 431

Add the 800 years
* Pa
a(vi

siege. If this bee
the 80O years must be
numbered from the age
of Pan: ojt more remote
from the time in which
Herodotus wrote, than
the taking of Troy was.

Age of the Grecian
Hercules son of Alcmena b

This Herodotus dates
as 900 years before the
then present time ; and
900 years from B.C. 431
date their beginning b.c.
1331.

of the Grecian

Bacchus son of Semele b.c 2031

In dating the age of Bacchus

tl.i/ ^onofSi^mi'U- from B.C. 2031,

will. Il.oio ..f the K-y|.iiii
He* concludes, in fad
I bolhnatioiis were equally a

t that i

t the s

certain Hindu traditions spanning
, 26, and the reign of Cumbyses ;
ibly be at fault in his loterpretation

mlians to 100 years, for the lime of the Piromis. If therefore a

; OH age with Arrian, 15 such aijei would altogether number a\\\y five cenluri

contirmed by the fact that 6042 lunations (mythically called yearn) number

lo Herodotus, dates the
[ the times of the 12 |
K-iiced in the time of Pan;

i^.i-minate B.C. 1817. Thi

. Hi quoted by Megasthem

9 gods. He
lu'i hi.nvL-ver so positive, on this
(ii.!( 1 1, as when speaking of the
L'., [xiiin Bacchus, from the
iiili'iiuation given him by the
Egyptian priests.

For he qualifies his remarks
by adding " upon this subject I
have given my own opinion,
leaving it to my readers to

the con

) for themselves."

xactly 503J solar years of

of the age of the Egyptian Hercules) add the 332 years numbered
ods, of whom Hercules was one; to obtain the bfginning of the reign of
who ivos one of the 8 gods who produced the 12; and dates from B.C. 2320,

i is sufficiently near to the B.C. 1821 computed above, from the testimony of

'S reckoned 153 kings from Bacchus to Sandracottus (the contemporary of
ians account Bacchus older than Hercules by 15 generations."
') reckoned the Indian Bacchus as one with the Grecian Bacchus, who was
naiiy centuries older than the Grecian Hercules, the son of Alcmena, whose

liigy of the Hindus, (when interpreting tho words quoted by him in common with

Mcga^thiiii - 111 Ai 1 ; in ) n |ii, -I 111- ili 1,L'\ |iii,ni Kuchus, who WM younger than the Egyptiiui Hercules, as the object of reference.

Tliu. i!m M , ;|, ,-v dtlio Hintlus follows the traditions of the Egyptians. Tin i i. jim -. umIic E|.'yptiaii Bacchus as the first conqueror
1 1' I ~ I- J i-'ilienes, in the passage quoted above, alSrms that "Indiii n 1- IN \ I . u j n i .1 Ijy any foreigner before Alexander

111' I I I i.y Cyrus, the son of Cftmbyses, who overran Scythia, ami ^ - 1 1 i | < is the most aggressive of tho Asiatic

1.1!. 1! ruover that "the Indians never made foroign wars from a 1 h-i i ._!.: . ui ^, "

A- I ■. ■!,- .■i-,.'j. .. these two interpretations of Arriim iniiv huth sitvo to coulinu ilr, 'iau- .ji ilLiudutua, if only the different conditions
on wliirh llicy are respectively based bo duly ■! i- !

That which identifies tho Hindu Bncchu? \m :. i , ' l^ m rhus, and considers Hercules as older than Bacchus by IS ages for 503 J
years, numbering S ages or generations to Ki" < !i< udy explained.

The intrrpritaiionol' the passage of Arraiii, a in ' ■! i * M . < -i hi nes represents the 6042m^<Aic^carsaauClironology of double reference;

itii.i ; '. :,i;in iIj. n,. , : ,,, r, ,. .imn with the LjiypiMui I'AN.

1 ■ 1' ' [nuiessedly measure the interval between the Grecian Bacchus and Sandracottus, the contemporary of

An '. ,:.:. 323.

1 , - nt merely 6042 lunations or 503 J solar years. Neither can they be reckoned as 6042 years of historical

!> 1' 1 < - < 'i^i^aniition oC the mylhic yetkts is by reducing thejn lo seasorts fi/''i moiil/is, or four lunations each; vi2. as

80 maiiv luiEin i I - .f i|]. - :i-iiri which was most particularly consecrated to Bacchus. For the oldest form of the Egyptian year was

re also the 15 ages (counted as .503 years) beiweon the Egyptian Bacchus, as one
s amongst them. Hencft the reign of the Egyptian Bacchus commenced in ihe
with the reign of the Grecian Hercules, i^c. 1331, date their beginning from B.C.
L'ign of the Egyptian Bacchus, as dated by Herodotus B.C. 1821 : whereas the
:ars, according to the number of seasons, reckoning 4 lunations to one season, or

1S34, or uiiiy ii fuw veiu- lidnre the- Urn.inatii
whole interval between B.C. 1834 and B.c, 324
mythic year, in a period of G042 lunations.

N.B. It is worthy of remark that B.C. 2031 dates the termination of the reign of PAN, who was one of the eight gods whose reig
together numbered 217 years; seeing that 217 years reckoned upwards from B.C. 2031 commeacedB.C.2248,oralourdateior thodisperoi'
k of mankind from the pluiop of Shinar.— Compare Gen. xi. 1-10, with Acts xvii. v. 22-32.

b.v ii[Khi2dJd'."lS"ihS islb'lu'".-"
A. I-irf or (Ii> 1iilBre4l>rj manll.

<2. & S £ £.(2
« t>a » •"ojo-Ss's-. S „o t^oS gap-. tlaas-;^*;

« ° = -2 a 1 ^ ^ II ^ ^ ^C ^ I t -s 1 -S - a c^ ^=3 a : -^^l 3 - a tE-S

|i1l^^iHII|tiiii|E=^liNf?ill1ii^al

* g\l5g££q =^ =^ ^ =KSi-5|ctf';|,^.S>^5K=M^-^ -£:S

PLATE II.

Fourteen Kings of tlie Egyptian Lunar Tear {qb tbe H Mascs of Hindu
Mjtliology), beginning with Moscberis Hbliodotcs.

") -

lloH.C,.!. ofJupl
l.lplie'dto/J'.'i'.ulta

of lb, M.™'. diia^t, i..Jt, »ll»ii cbaoglDg from T.or.i lo Oooilni i for Ihl >r<l
mi°dU.d'ir. bogloolns""" *• riAtia, .. 0,0 Lo.lron,, o, 5 jo.r.' Cjolo of He

„ ' 2od'ye" Z""» '','"°"'" '"' *'""" "' "" ''•"'*' Eq"lno«.

',; <!h 5"! wi'lb lho>« ai."l.r' of llio Moon .. iho iolooin.1 Eqoinoi.

lb. f.'ll°MZ,'of'b°. SOTH"s°.jd'' THfJTH.; fbl Sol.lloo.,) .or. lo o.ob olb.r >l lb,

.1 tto Sol.li... i vi... dl.uot oolj b, on .re of 90' umll ibo THOTH rolorn.d lo lb,

Myctrinut roigoed in i«o, «h.n Morris bogUD ib'e year in Copricorn. Bui oflor Mojrii
(KiDg of iho Soulb) bod hudl up th. Norlh oalr.oce of Ibo Tempi, of Volcno, by m^kinf
lb. Vernal Equinox Ihfjlifd teyin.in? of Ih. Egyptian year, lb. reign of Myooriuus wai

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Noali's ark symbolism for ibo Providence of God over all flesh ; —
daily and annually renewed for life nod food.

FromUlhof /th month to end of month 13

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